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Majjhima Nikāya 12 Mahāsīhanādasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati bahinagare aparapure vanasaṇḍe.

The Great Discourse on the Lion's Roar

Thus have I heard: At one time, the Blessed One was living in Vesālī, in the Great Wood, at the Hall with the Peaked Roof.

Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā.

Now at that time, Sunakkhatta, a son of the Licchavis, had recently left this Dhamma and Discipline.

So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: “natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.

He was going around Vesālī, saying, There is nothing superhuman about the ascetic Gotama; he is not distinguished in knowing and vision.

Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ.

The ascetic Gotama teaches a Dhamma hammered out by reasoning, following his own line of inquiry as it occurs to him.

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

And the Dhamma he teaches leads to the complete destruction of suffering for one who practices it.

Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi.

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

Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṁ parisati evaṁ vācaṁ bhāsamānassa: “natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.

The Venerable Sāriputta heard Sunakkhatta, the son of the Licchavis, going around Vesālī, saying, There is nothing superhuman about the ascetic Gotama; he is not distinguished in knowing and vision.

Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ.

The ascetic Gotama teaches a Dhamma hammered out by reasoning, following his own line of inquiry as it occurs to him.

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

And the Dhamma he teaches leads to the complete destruction of suffering for one who practices it.

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

Then, having walked for alms in Vesālī and returned from his alms round after his meal, the Venerable Sāriputta went to the Blessed One, and after paying homage to him, sat down to one side.

Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: “sunakkhatto, bhante, licchaviputto acirapakkanto imasmā dhammavinayā.

Sitting to one side, the Venerable Sāriputta said to the Blessed One, Sunakkhatta, the son of the Licchavis, has recently left this Dhamma and Discipline.

So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso.

He is going around Vesālī, saying, There is nothing superhuman about the ascetic Gotama; he is not distinguished in knowing and vision.

Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ.

The ascetic Gotama teaches a Dhamma hammered out by reasoning, following his own line of inquiry as it occurs to him.

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

And the Dhamma he teaches leads to the complete destruction of suffering for one who practices it.

“Kodhano heso, sāriputta, sunakkhatto moghapuriso.

Sāriputta, Sunakkhatta is an angry, foolish man.

Kodhā ca panassa esā vācā bhāsitā.

It is out of anger that he speaks such words.

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

Thinking to speak ill of me, Sunakkhatta actually praises me.

Vaṇṇo heso, sāriputta, tathāgatassa yo evaṁ vadeyya: ‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti.

For, one who says, The Dhamma he teaches leads to the complete destruction of suffering for one who practices it, speaks praise of me.

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ, buddho bhagavā’ti.

It is indeed, that Sunakkhatta, the foolish man, does not have faith in me, thinking, The Blessed One is an Arahant, a Fully Enlightened One, perfect in true knowing and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One.

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

Indeed, the foolish man Sunakkhatta will not have faith in me, thinking, Thus the Blessed One experiences various kinds of supernormal powers: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unimpeded through walls, enclosures, and mountains as if through space; he dives in and out of the earth as if it were water; he walks on water without sinking as if on land; he flies cross-legged through the sky like a bird with wings; he touches and strokes with his hand the sun and moon, so powerful and mighty; and he has power over his body as far as the Brahma world.

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: ‘itipi so bhagavā dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike cā’ti.

Indeed, the foolish man Sunakkhatta will not have faith in me, thinking, Thus the Blessed One, with the divine ear element, purified and surpassing the human, hears both kinds of sounds, divine and human, whether far or near.

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: ‘itipi so bhagavā parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti— sarāgaṁ vā cittaṁ sarāgaṁ cittanti pajānāti, vītarāgaṁ vā cittaṁ vītarāgaṁ cittanti pajānāti; sadosaṁ vā cittaṁ sadosaṁ cittanti pajānāti, vītadosaṁ vā cittaṁ vītadosaṁ cittanti pajānāti; samohaṁ vā cittaṁ samohaṁ cittanti pajānāti, vītamohaṁ vā cittaṁ vītamohaṁ cittanti pajānāti; saṅkhittaṁ vā cittaṁ saṅkhittaṁ cittanti pajānāti, vikkhittaṁ vā cittaṁ vikkhittaṁ cittanti pajānāti; mahaggataṁ vā cittaṁ mahaggataṁ cittanti pajānāti, amahaggataṁ vā cittaṁ amahaggataṁ cittanti pajānāti; sauttaraṁ vā cittaṁ sauttaraṁ cittanti pajānāti, anuttaraṁ vā cittaṁ anuttaraṁ cittanti pajānāti; samāhitaṁ vā cittaṁ samāhitaṁ cittanti pajānāti, asamāhitaṁ vā cittaṁ asamāhitaṁ cittanti pajānāti; vimuttaṁ vā cittaṁ vimuttaṁ cittanti pajānāti, avimuttaṁ vā cittaṁ avimuttaṁ cittanti pajānātī’ti.

Indeed, the foolish man Sunakkhatta will not have faith in me, thinking, Thus the Blessed One, by encompassing the minds of other beings, other individuals, knows them with his own mind: He knows a mind with greed as a mind with greed, He knows a mind without greed as a mind without greed; He knows a mind with hatred as a mind with hatred, He knows a mind without hatred as a mind without hatred; He knows a mind with delusion as a mind with delusion, He knows a mind without delusion as a mind without delusion; He knows a contracted mind as a contracted mind, He knows a distracted mind as a distracted mind; He knows an exalted mind as an exalted mind, He knows an unexalted mind as an unexalted mind; He knows a surpassed mind as a surpassed mind, He knows an unsurpassed mind as an unsurpassed mind; He knows a concentrated mind as a concentrated mind, He knows an unconcentrated mind as an unconcentrated mind; He knows a liberated mind as a liberated mind, He knows an unliberated mind as an unliberated mind.

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

There are these ten Tathāgata's powers, with which the Tathāgata, endowed with these powers, claims the bull's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

Katamāni dasa?

What are the ten?

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

Here, the Tathāgata knows as it really is 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.

Indeed, the Tathāgata knows as it really is the possible as possible and the impossible as impossible. This, too, is a Tathāgata's power, by which the Tathāgata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

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

Again, the Tathāgata knows as it really is the result of actions undertaken in the past, future, and present, by way of possibilities and causes.

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

Indeed, the Tathāgata knows as it really is the result of actions undertaken in the past, future, and present, by way of possibilities and causes.

This, too, is a Tathāgata's power, by which the Tathāgata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

Puna caparaṁ, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti.

Again, the Tathāgata knows as it really is the path leading to all destinations.

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

Indeed, the Tathāgata knows as it really is the path leading to all destinations. This, too, is a Tathāgata's power, by which the Tathāgata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

Puna caparaṁ, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti.

Again, the Tathāgata knows as it really is the world with its various and different elements.

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

Indeed, the Tathāgata knows as it really is the world with its various and different elements. This, too, is a Tathāgata's power, by which the Tathāgata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

Puna caparaṁ, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti.

Again, the Tathāgata knows as it really is the different 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.

Indeed, the Tathāgata knows as it really is the different inclinations of beings. This, too, is a Tathāgata's power, by which the Tathāgata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

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

Again, the Tathāgata knows as it really is the disposition of the faculties of other beings, other persons.

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.

Indeed, the Tathāgata knows as it really is the disposition of the faculties of other beings, other persons.

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.

This, too, is a Tathāgata's power, by which the Tathāgata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

Again, the Tathāgata knows as it really is the defilement, the cleansing, and the emergence in regard to the contemplative absorptions, liberations, concentrations, and attainments.

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. Yampi, sāriputta, tathāgato anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe…

Sariputta, the Tathagata knows the defilement, purification, and emergence regarding the jhanas, liberations, concentrations, and attainments as they really are.

iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

This too, is a Tathagata's power, by which the Tathagata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Brahma-wheel.

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.

Furthermore, the Tathagata recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion.

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.

Sariputta, the Tathagata recollects his manifold past lives, that is, one birth, two births, ..., thus with their aspects and particulars, he recollects his manifold past lives.

Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.

This too, is a Tathagata's power, by which the Tathagata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Brahma-wheel.

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.

Furthermore, the Tathagata, with the divine eye, purified and surpassing the human, sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he knows how beings pass on according to their actions. Sariputta, the Tathagata, with the divine eye, purified and surpassing the human, sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he knows how beings pass on according to their actions.

Furthermore, the Tathagata, by realizing for himself with direct knowing, here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.

Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.

Sariputta, the Tathagata, by realizing for himself with direct knowing, here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.

Idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.

This too, is a Tathagata's power, by which the Tathagata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Brahma-wheel.

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

These, are the ten powers of a Tathagata, by which the Tathagata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Brahma-wheel.

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

Whoever, might say of me, knowing and seeing thus... There is no higher human quality, no special knowing and vision, in the ascetic Gotama; the ascetic Gotama teaches a doctrine that is merely the product of reasoning and reflection, and is his own invention.

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

Without abandoning that speech, without abandoning that mind, without relinquishing that view, one is cast into hell as if thrown there, Sāriputta.

Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti, taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi.

Just as, a disciple who is accomplished in virtue, concentration, and wisdom would attain enlightenment in this very life, so too, I declare this.

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

Without abandoning that speech, without abandoning that mind, without relinquishing that view, one is cast into hell as if thrown there.

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

There are these four confidences, that the Tathāgata possesses, by which he claims the position of the bull among men, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

Katamāni cattāri?

What are the four?

‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti.

These things have not been realized by me through enlightenment, thus I declare.

Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi.

In this matter, I do not see any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world who could rightly challenge me.

Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

Not seeing any such sign, I dwell in security, fearlessness, and confidence.

‘Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti.

These taints have not been destroyed by me, thus I declare.

Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi.

In this matter, I do not see any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world who could rightly challenge me.

Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

Not seeing any such sign, I dwell in security, fearlessness, and confidence.

‘Ye kho pana te antarāyikā dhammā vuttā, te paṭisevato nālaṁ antarāyāyā’ti.

These things that are obstacles have been declared, but they do not lead to obstacles when practiced, thus I declare.

Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi.

In this matter, I do not see any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world who could rightly challenge me.

Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

Not seeing any such sign, I dwell in security, fearlessness, and confidence.

‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti.

The teaching that has been given does not lead to the complete destruction of suffering for the one who practices it, thus I declare.

Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi.

In this matter, I do not see any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world who could rightly challenge me.

Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

Not seeing any such sign, I dwell in security, fearlessness, and confidence.

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

These, are the four confidences of the Tathāgata, with which the Tathāgata, endowed with these confidences, claims the position of the bull, roars his lion's roar in the assemblies, and sets rolling the wheel of Brahma.

Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso, takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti, taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

If, someone were to say of me, knowing and seeing thus, There is no higher human state, no distinction in knowing and vision worthy of the noble ones in the ascetic Gotama; the ascetic Gotama teaches a doctrine hammered out by reasoning, following a line of inquiry, and as a personal view, without abandoning that speech, without abandoning that thought, without relinquishing that view, he would be cast into hell as if he were thrown there.

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

Just as, a disciple endowed with virtue, concentration, and wisdom would attain the highest knowing in this very life, so I declare, that this is the case.

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

Without abandoning that speech, without abandoning that thought, without relinquishing that view, he would be cast into hell as if he were thrown there.

Aṭṭha kho imā, sāriputta, parisā.

There are, eight assemblies.

Katamā aṭṭha?

What are the eight?

Khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṁsaparisā, māraparisā, brahmaparisā— imā kho, sāriputta, aṭṭha parisā. Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati.

The assembly of nobles, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Great Kings, the assembly of the Thirty-Three Gods, the assembly of Māra, the assembly of Brahmā: these, are the eight assemblies.

Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ khattiyaparisaṁ upasaṅkamitā.

Endowed with these four confidences, the Tathāgata approaches and enters these eight assemblies.

Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā.

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

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

There I have sat down, conversed, and engaged in discussions. Yet, I do not see any sign of fear or timidity arising in me.

Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

Not seeing any such sign, I dwell in safety, fearlessness, and confidence.

Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ brāhmaṇaparisaṁ …pe…

I recall, having approached many hundreds of assemblies of brahmins...

gahapatiparisaṁ …

householders...

samaṇaparisaṁ …

ascetics...

cātumahārājikaparisaṁ …

the Four Great Kings...

tāvatiṁsaparisaṁ …

the Thirty-Three Gods...

māraparisaṁ …

Māra...

brahmaparisaṁ upasaṅkamitā.

Brahmā.

Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā.

There too I have sat down, conversed, and engaged in discussions.

Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi. Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

Yet, I do not see any sign of fear or timidity arising in me. Not seeing any such sign, I dwell in safety, fearlessness, and confidence.

If, someone were to say of me, knowing and seeing thus...

There is no higher human quality in the ascetic Gotama, no special knowing and vision worthy of the noble ones; the ascetic Gotama teaches a doctrine that is merely the product of reasoning, following a line of inquiry, and is self-conceived.

Without abandoning that speech, without abandoning that mind, without relinquishing that view, one is cast into hell as if thrown there.

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

Just as, a disciple who is accomplished in virtue, concentration, and wisdom would attain enlightenment in this very life, so too, I say this.

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

Without abandoning that speech, without abandoning that mind, without relinquishing that view, one is cast into hell as if thrown there.

Catasso kho imā, sāriputta, yoniyo.

There are, four kinds of birth.

Katamā catasso?

What are the four?

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

The egg-born birth, the womb-born birth, the moisture-born birth, and the spontaneous birth.

Katamā ca, sāriputta, aṇḍajā yoni?

And what, is the egg-born birth?

Ye kho te, sāriputta, sattā aṇḍakosaṁ abhinibbhijja jāyanti— ayaṁ vuccati, sāriputta, aṇḍajā yoni.

Those beings, that are born by breaking out of an eggshell: this is called the egg-born birth.

Katamā ca, sāriputta, jalābujā yoni?

And what, is the womb-born birth?

Ye kho te, sāriputta, sattā vatthikosaṁ abhinibbhijja jāyanti— ayaṁ vuccati, sāriputta, jalābujā yoni.

Those beings, that are born by breaking out of a membrane: this is called the womb-born birth.

Katamā ca, sāriputta, saṁsedajā yoni?

And what, is the moisture-born birth?

Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti— ayaṁ vuccati, sāriputta, saṁsedajā yoni.

Those beings, that are born in rotting fish, in a rotting corpse, in rotting rice, in a damp place, or in a swamp: this is called the moisture-born birth.

Katamā ca, sāriputta, opapātikā yoni?

And what, is the spontaneous birth?

Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā— ayaṁ vuccati, sāriputta, opapātikā yoni.

Deities, hell beings, some humans, and some beings in the lower realms: this is called the spontaneous birth.

Imā kho, sāriputta, catasso yoniyo.

These, are the four kinds of birth.

Whoever, knowing and seeing thus, would say of me: There is no higher human quality in the ascetic Gotama, no special knowing and vision worthy of the noble ones; the ascetic Gotama teaches a doctrine that is merely the product of reasoning, following a line of inquiry, and is self-conceived, without abandoning that speech, without abandoning that mind, without relinquishing that view, one is cast into hell as if thrown there.

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

Just as, a disciple who is accomplished in virtue, concentration, and wisdom would attain enlightenment in this very life, so too, I say this.

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

Without abandoning that speech, without abandoning that mind, without relinquishing that view, one is cast into hell as if thrown there.

Pañca kho imā, sāriputta, gatiyo.

There are, five destinations.

Katamā pañca?

What are the five?

Nirayo, tiracchānayoni, pettivisayo, manussā, devā.

Hell, the animal realm, the realm of ghosts, the human realm, and the realm of deities.

Nirayañcāhaṁ, sāriputta, pajānāmi, nirayagāmiñca maggaṁ, nirayagāminiñca paṭipadaṁ; yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi.

I know, hell and the path leading to hell, and the way of practice leading to hell; and I know how one, having practiced in such a way, with the breaking up of the body, after death, is reborn in a state of woe, a bad destination, a lower realm, in hell.

Tiracchānayoniñcāhaṁ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṁ, tiracchānayonigāminiñca paṭipadaṁ; yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjati tañca pajānāmi.

I know, the animal realm and the path leading to the animal realm, and the way of practice leading to the animal realm; and I know how one, having practiced in such a way, with the breaking up of the body, after death, is reborn in the animal realm.

I know, the realm of ghosts and the path leading to the realm of ghosts, and the way of practice leading to the realm of ghosts; and I know how one, having practiced in such a way, with the breaking up of the body, after death, is reborn in the realm of ghosts.

Pettivisayañcāhaṁ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṁ, pettivisayagāminiñca paṭipadaṁ; yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjati tañca pajānāmi.

I know, the human world and the path leading to the human world, and the way of practice leading to the human world; and I know how one, having practiced in such a way, with the breaking up of the body, after death, is reborn among humans.

Manusse cāhaṁ, sāriputta, pajānāmi, manussalokagāmiñca maggaṁ, manussalokagāminiñca paṭipadaṁ; yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā manussesu upapajjati tañca pajānāmi. Deve cāhaṁ, sāriputta, pajānāmi, devalokagāmiñca maggaṁ, devalokagāminiñca paṭipadaṁ; yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati tañca pajānāmi. Nibbānañcāhaṁ, sāriputta, pajānāmi, nibbānagāmiñca maggaṁ, nibbānagāminiñca paṭipadaṁ; yathā paṭipanno ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati tañca pajānāmi. Idhāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatīti.

I know, the heavenly world and the path leading to the heavenly world, and the way of practice leading to the heavenly world; and I know how one, having practiced in such a way, with the breaking up of the body, after death, is reborn in a good destination, in the heavenly world.

I know, Nibbāna and the path leading to Nibbāna, and the way of practice leading to Nibbāna; and I know how one, having practiced in such a way, with the destruction of the taints, attains in this very life the taintless liberation of mind, liberation by wisdom, having realized it for oneself with direct knowing.

Here, I know a certain person with my mind, having known his mind: such a person is practicing in such a way, and is conducting himself in such a way, and has entered upon such a path, that with the breaking up of the body, after death, he will be reborn in a state of woe, a bad destination, a lower realm, in hell.

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

I see him, at a later time, with my divine eye, which is purified and surpasses the human, having broken up the body, after death, reborn in a state of woe, a bad destination, a lower realm, in hell, experiencing exclusively painful, intense, sharp feelings.

Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ.

Just as, a pit of coals, full of burning coals, without flame or smoke.

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

Then a man comes, scorched and exhausted by the heat, thirsty and parched, on a path leading directly to that pit of coals.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva aṅgārakāsuṁ āgamissatī’ti.

A seeing person, having seen him, would say thus: This person is practicing in such a way, and is conducting himself in such a way, and has entered upon such a path, that he will come to this very pit of coals.

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

At another time, one might see him fallen into a pit of burning embers, experiencing intense, sharp, and bitter pain.

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjissatīti.

In the same way, I know with my mind, having known the mind of a certain person here: this person is practicing in such a way, behaving in such a way, and has mounted the path in such a way that after the breaking up of the body, after death, he will be reborn in a state of misery, a bad destination, a lower realm, in hell.

I see him at another time with my divine eye, which is purified and surpasses the human, after the breaking up of the body, after death, reborn in a state of misery, a bad destination, a lower realm, in hell, experiencing intense, sharp, and bitter pain.

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti.

Here, I know with my mind, having known the mind of a certain person here: this person is practicing in such a way, behaving in such a way, and has mounted the path in such a way that after the breaking up of the body, after death, he will be reborn in the animal realm.

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

I see him at another time with my divine eye, which is purified and surpasses the human, after the breaking up of the body, after death, reborn in the animal realm, experiencing intense, sharp, and bitter pain.

Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa.

Just as, there might be a cesspit full of excrement, more than a man's height deep, full of excrement.

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

Then a man might come, oppressed and overcome by the heat, exhausted, thirsty, and parched, and he would set out on a path leading directly to that cesspit.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā imaṁyeva gūthakūpaṁ āgamissatī’ti.

A man with eyes, seeing him, would say, This man is practicing in such a way, behaving in such a way, and has mounted the path in such a way that he will come to this very cesspit.

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

He would see him at another time fallen into that cesspit, experiencing intense, sharp, and bitter pain.

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjissatīti.

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

I see him at another time with the divine eye, purified and surpassing the human, having passed away from this body and been reborn in the realm of the departed, experiencing much suffering.

Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo.

Just as, a tree growing on uneven ground has sparse leaves and scanty shade.

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

Then a man, scorched and exhausted by the heat, thirsty and parched, would come along a path leading directly to that tree.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva rukkhaṁ āgamissatī’ti.

A man with sight, seeing him, would say, This man is proceeding and behaving in such a way, and has taken the path, that he will reach that tree.

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

He would see him at another time sitting or lying in the shade of that tree, experiencing much suffering.

In the same way, I, with the mind encompassing the mind, know a certain person here: This person is proceeding and behaving in such a way, and has taken the path, that he will be reborn in the realm of the departed after the breaking up of the body and death.

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

I see him at another time with the divine eye, purified and surpassing the human, having passed away from this body and been reborn in the realm of the departed, experiencing much suffering.

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā kāyassa bhedā paraṁ maraṇā manussesu upapajjissatīti.

But here, I know a certain person with the mind encompassing the mind: This person is proceeding and behaving in such a way, and has taken the path, that he will be reborn among humans after the breaking up of the body and death.

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

I see him at another time with the divine eye, purified and surpassing the human, having passed away from this body and been reborn among humans, experiencing much happiness.

Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo.

Just as, a tree growing on even ground has abundant leaves and ample shade.

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

Then a man, scorched and exhausted by the heat, thirsty and parched, would come along a path leading directly to that tree.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imameva rukkhaṁ āgamissatī’ti.

A man with sight, seeing him, would say, This man is proceeding and behaving in such a way, and has taken the path, that he will reach that tree.

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

He would see him at another time sitting or lying in the shade of that tree, experiencing much happiness.

In the same way, I, with the mind encompassing the mind, know a certain person here: This person is proceeding and behaving in such a way, and has taken the path, that he will be reborn among humans after the breaking up of the body and death.

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

I see him at another time with my divine eye, purified and surpassing human vision, having passed away and been reborn among humans, experiencing abundant pleasant sensations.

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissatī’ti.

Here, I know a certain person with my mind, having known with my mind: This person is practicing in such a way, and is conducting himself in such a way, and has entered upon such a path, that upon the breaking up of the body, after death, he will be reborn in a good destination, in a heavenly world.

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

I see him at another time with my divine eye, purified and surpassing human vision, having passed away and been reborn in a good destination, in a heavenly world, experiencing exclusively pleasant sensations.

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

Just as, there might be a palace with a gabled roof, plastered inside and out, draft-free, with well-fitted doors and windows.

Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno.

There might be a couch spread with rugs, blankets, and counterpanes, with a deerskin cover, with a canopy above, and red bolsters at both ends.

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

Then a man might come, overcome by heat, exhausted, thirsty, and parched, on a single path, aiming for that very palace.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pāsādaṁ āgamissatī’ti.

A seeing man, having seen him, might say: This man is practicing in such a way, and is conducting himself in such a way, and has entered upon such a path, that he will reach that very palace.

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

He might see him at another time, sitting or lying down on that couch in that gabled roof palace, experiencing exclusively pleasant sensations.

In the same way, I know a certain person with my mind, having known with my mind: This person is practicing in such a way, and is conducting himself in such a way, and has entered upon such a path, that upon the breaking up of the body, after death, he will be reborn in a good destination, in a heavenly world.

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

Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi— tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatīti.

This person is practicing in such a way, and is conducting himself in such a way, and has entered upon such a path, that with the destruction of the taints, he will realize for himself with direct knowing, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, will dwell in it.

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

I see him at another time, with the destruction of the taints, having realized for himself with direct knowing, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, dwelling in it, experiencing exclusively pleasant sensations.

Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Avidūre cassā tibbo vanasaṇḍo.

Just as, a pond with clear, cool, and clean water, well-established and delightful, is not far from a dense forest.

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

Then a man, oppressed and exhausted by the heat, thirsty and parched, would come along a path leading directly to that pond.

Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘tathā bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pokkharaṇiṁ āgamissatī’ti.

A man with good eyesight, seeing him, would say, This man is proceeding correctly, he is on the right path, and he will reach that very pond.

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

Later, he would see that man having entered the pond, bathed, drunk, and having allayed all his distress, fatigue, and fever, having come out, sitting or lying down in the forest grove, experiencing extreme happiness.

Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: ‘tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissatī’ti.

In the same way, I, with my mind encompassing the mind of a certain person, know, This person is proceeding correctly, he is on the right path, and he will, by the destruction of the taints, attain the taintless liberation of mind and liberation by wisdom, having realized it for himself with direct knowing in this very life.

Later, I see that person, by the destruction of the taints, having attained the taintless liberation of mind and liberation by wisdom, having realized it for himself with direct knowing in this very life, experiencing extreme happiness.

Imā kho, sāriputta, pañca gatiyo.

These, are the five destinations.

Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso; takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānan’ti taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

If someone were to say to me, knowing and seeing thus, There is no higher human state, no distinction in knowing and vision worthy of the noble ones for the ascetic Gotama; the ascetic Gotama teaches a doctrine beaten out by reasoning, following a line of inquiry, and as a product of his own intellect, without abandoning that speech, without abandoning that mind, without relinquishing that view, he would be cast into hell as if he were thrown there.

Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya; evaṁ sampadamidaṁ, sāriputta, vadāmi taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.

Just as, a disciple accomplished in virtue, concentration, and wisdom would attain final knowing in this very life; so too, I say, without abandoning that speech, without abandoning that mind, without relinquishing that view, he would be cast into hell as if he were thrown there.

Abhijānāmi kho panāhaṁ, sāriputta, caturaṅgasamannāgataṁ brahmacariyaṁ caritā— tapassī sudaṁ homi paramatapassī, lūkho sudaṁ homi paramalūkho, jegucchī sudaṁ homi paramajegucchī, pavivitto sudaṁ homi paramapavivitto.

I recall having practiced the holy life complete in four factors: I was an ascetic, extremely austere, extremely scrupulous, extremely repulsive, extremely secluded.

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

In that, my austerity was such that I went naked, was of loose conduct, a hand-licker, not coming when invited, not stopping when asked; I did not accept food brought or prepared for me or any invitation.

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; so ekāgāriko vā homi ekālopiko, dvāgāriko vā homi dvālopiko …pe… sattāgāriko vā homi sattālopiko; ekissāpi dattiyā yāpemi, dvīhipi dattīhi yāpemi …pe…

I do not accept food that has been placed in the mouth of a pot, nor food placed in the mouth of a ladle, nor food placed between two goats, nor food placed between two sticks, nor food placed between two pestles, nor food being eaten by two people, nor food from a pregnant woman, nor food from a nursing woman, nor food from a woman who is with a man, nor food from a place where it is suspected to be impure, nor food from a place where flies are swarming; I do not drink fish, meat, alcohol, beer, or water with husks.

sattahipi dattīhi yāpemi; ekāhikampi āhāraṁ āhāremi, dvīhikampi āhāraṁ āhāremi …pe…

I live in one house and eat one meal, or I live in two houses and eat two meals, ...

sattāhikampi āhāraṁ āhāremi; iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.

up to living in seven houses and eating seven meals.

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 sustain myself with one donation, or with two donations, ... up to sustaining myself with seven donations. I eat food for one day, or for two days, ... up to eating food for seven days; thus, I engage in such practices of eating at intervals of half a month.

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; kesamassulocakopi homi kesamassulocanānuyogamanuyutto; ubbhaṭṭhakopi homi āsanapaṭikkhitto; ukkuṭikopi homi ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi homi kaṇṭakāpassaye seyyaṁ kappemi; sāyatatiyakampi udakorohanānuyogamanuyutto viharāmi— iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharāmi.

I eat rice, or wild rice, or barley, or millet, or husked rice, or broken rice, or rice bran, or oil-cake, or grass, or cow dung, or I sustain myself with forest roots and fruits, eating fallen fruits. I wear hemp garments, or shrouds, or refuse rags, or bark garments, or antelope skins, or strips of antelope skins, or kusa grass garments, or bark garments, or wooden garments, or hair blankets, or woolen blankets, or owl feathers.

I practice pulling out hair and beard, engaging in the practice of pulling out hair and beard. I live standing, refusing a seat.

I practice the squatting posture, engaging in the practice of squatting.

Idaṁsu me, sāriputta, tapassitāya hoti.

I lie on a bed of thorns, making my bed on a bed of thorns.

I practice immersing myself in water three times a day: thus, I engage in various kinds of practices for the mortification and torment of the body.

Tatrāssu me idaṁ, sāriputta, lūkhasmiṁ hoti— nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ.

This, is my practice of austerity. In this regard, it is rough for me: dust and dirt accumulate on my body over many years, forming a crust.

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

Just as, a tinduka tree accumulates dust and dirt over many years, forming a crust, so too, dust and dirt accumulate on my body over many years, forming a crust.

Tassa mayhaṁ, sāriputta, na evaṁ hoti: ‘aho vatāhaṁ imaṁ rajojallaṁ pāṇinā parimajjeyyaṁ, aññe vā pana me imaṁ rajojallaṁ pāṇinā parimajjeyyun’ti.

For me, it does not occur, Oh, if only I could wipe off this dust and dirt with my hand, or if others could wipe off this dust and dirt with their hands.

Evampi me, sāriputta, na hoti.

It is not so, Sāriputta.

Idaṁsu me, sāriputta, lūkhasmiṁ hoti.

This, is rough for me.

Tatrāssu me idaṁ, sāriputta, jegucchismiṁ hoti— so kho ahaṁ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti: ‘māhaṁ khuddake pāṇe visamagate saṅghātaṁ āpādesin’ti.

In this regard, it is repulsive for me: Therefore, I proceed mindfully, I retreat mindfully, and even for a drop of water, compassion is established in me, thinking, May I not cause harm to any small creature.

Idaṁsu me, sāriputta, jegucchismiṁ hoti.

This, is repulsive for me.

Tatrāssu me idaṁ, sāriputta, pavivittasmiṁ hoti— so kho ahaṁ, sāriputta, aññataraṁ araññāyatanaṁ ajjhogāhetvā viharāmi.

In this regard, it is secluded for me: Therefore, I dwell having entered a certain forest abode.

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

When I see a cowherd or a shepherd or a grass-cutter or a wood-cutter or a forest worker, I move from forest to forest, from thicket to thicket, from lowland to lowland, from highland to highland.

Taṁ kissa hetu?

Why is that?

Mā maṁ te addasaṁsu ahañca mā te addasanti.

So that they do not see me and I do not see them.

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

Just as, a forest deer, seeing people, moves from forest to forest, from thicket to thicket, from lowland to lowland, from highland to highland; In the same way, when I see a cowherd or a shepherd or a grass-cutter or a wood-cutter or a forest worker, I move from forest to forest, from thicket to thicket, from lowland to lowland, from highland to highland.

Taṁ kissa hetu?

Why is that?

Mā maṁ te addasaṁsu ahañca mā te addasanti.

So that they do not see me and I do not see them.

Idaṁsu me, sāriputta, pavivittasmiṁ hoti.

This, is secluded for me.

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

Therefore, I approach a certain cow-pen where the cows are settled and the cowherds have departed, and I collect the cow dung of the young calves and heifers.

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

As long as my own urine and excrement are not exhausted, I use my own urine and excrement.

Idaṁsu me, sāriputta, mahāvikaṭabhojanasmiṁ hoti.

This, is in the context of consuming coarse food.

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

Therefore, I dwell having entered a certain frightening forest grove.

Tatrāssudaṁ, sāriputta, bhiṁsanakassa vanasaṇḍassa bhiṁsanakatasmiṁ hoti— yo koci avītarāgo taṁ vanasaṇḍaṁ pavisati, yebhuyyena lomāni haṁsanti.

In this regard, it is frightening in that forest grove: Whoever enters that forest grove with unrestrained desire, their hair stands on end.

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

Therefore, during the cold winter nights, in the time of snowfall, I dwell in the open air at night, and in the forest grove during the day; In the last month of summer, I dwell in the open air during the day, and in the forest grove at night.

Apissu maṁ, sāriputta, ayaṁ anacchariyagāthā paṭibhāsi pubbe assutapubbā: ‘Sotatto sosinno ceva, eko bhiṁsanake vane; Naggo na caggimāsīno, esanāpasuto munī’ti.

And, this verse, which I had never heard before, occurred to me: With a dry body and a dry mind, In the Bhimsana forest; Naked, not sitting by the fire, The sage engaged in seeking.

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

So, I make my bed in the charnel ground, using bones as a pillow.

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

And indeed, villagers approach me, they abuse me, they throw urine on me, they throw dust on me, they even insert sticks into my ears.

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

Yet, I do not recall ever generating an corrupt thought towards them.

Idaṁsu me, sāriputta, upekkhāvihārasmiṁ hoti.

In this way, I dwell in equanimity.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘āhārena suddhī’ti.

There are, some ascetics and brahmins who hold the view that purity comes from food.

Te evamāhaṁsu: ‘kolehi yāpemā’ti.

They say, We live on kola.

Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti— anekavihitampi kolavikatiṁ paribhuñjanti.

They eat kola, they eat kola powder, they drink kola water: they consume various forms of kola.

Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhāritā.

But I, recall consuming only one kola as food.

Siyā kho pana te, sāriputta, evamassa: ‘mahā nūna tena samayena kolo ahosī’ti.

One might think, that at that time the kola was very large.

Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ.

But, it should not be seen in that way.

Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi.

Even then, the kola was just as it is now.

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

When I, consumed only one kola as food, my body reached the extreme limit of emaciation.

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

Just as if there were eighty or a hundred black rocks; so too my limbs and body parts became due to that lack of food.

Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya.

Just as if there were a footprint; so too my buttocks became due to that lack of food.

Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya.

Just as if there were a string of beads; so too my spine stood out due to that lack of food.

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

Just as if the rafters of an old shed were broken and collapsed; so too my ribs became broken and collapsed due to that lack of food.

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

Just as if in a deep well, the water stars are seen deep down; so too my eye sockets appeared deep down due to that lack of food.

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

Just as if a bitter gourd, split open by the wind and sun, is shriveled; so too my scalp became split and shriveled due to that lack of food.

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

So, when I tried to touch my belly skin, I would grasp my spine, and when I tried to touch my spine, I would grasp my belly skin, so closely were my belly skin and spine stuck together due to that lack of food.

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

So, when I tried to defecate or urinate, I would fall over right there due to that lack of food.

So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi.

So, I rub my body with my hands while breathing.

Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

As I rub my body with my hands, the rotten roots of the hairs fall from my body due to lack of nourishment.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘āhārena suddhī’ti.

There are, some ascetics and brahmins who hold this view: Purity comes through food.

Te evamāhaṁsu: ‘muggehi yāpema …pe…

They say:

We live on mung beans...

tilehi yāpema …pe…

We live on sesame seeds...

taṇḍulehi yāpemā’ti.

We live on rice.

Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti— anekavihitampi taṇḍulavikatiṁ paribhuñjanti.

They eat rice, they eat rice flour, they drink rice water:

they consume various kinds of rice preparations.

Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhāritā.

I recall, that I lived on a single rice grain as food.

Siyā kho pana te, sāriputta, evamassa: ‘mahā nūna tena samayena taṇḍulo ahosī’ti.

One might think, that at that time the rice grain was large.

Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ.

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

Tadāpi etaparamoyeva taṇḍulo ahosi, seyyathāpi etarahi.

Even then, the rice grain was just as it is now.

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

As I lived on a single rice grain as food, my body reached the extreme limit of emaciation.

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

My limbs became like the jointed segments of vine stems or bamboo stems because of lack of nourishment.

Seyyathāpi nāma oṭṭhapadaṁ; evamevassu me ānisadaṁ hoti tāyevappāhāratāya.

My backside became like a camel's hoof because of lack of nourishment.

Seyyathāpi nāma vaṭṭanāvaḷī; evamevassu me piṭṭhikaṇṭako unnatāvanato hoti tāyevappāhāratāya.

My spine stood out like a string of beads because of lack of nourishment.

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

My ribs jutted out like the crazy rafters of an old, run-down barn because of lack of nourishment.

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

The gleam of my eyes appeared sunk deep in their sockets like the gleam of water deep in a well because of lack of nourishment.

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

My scalp shriveled and withered like a bitter gourd cut in half and set in the sun because of lack of nourishment.

So kho ahaṁ, sāriputta, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi.

If I touched my belly, I felt my backbone; if I touched my backbone, I felt my belly.

Yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya.

So thin had my belly's skin become because of lack of nourishment.

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

If I defecated or urinated, I fell over on my face right there because of lack of nourishment.

So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi.

So, I rub my body with my hands while breathing.

Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya.

As I rub my body with my hands, the rotten roots of the hairs fall from my body due to lack of nourishment.

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

Indeed, by that practice, that path, that difficult practice, I did not attain any superhuman state, any distinction in knowing and vision worthy of the noble ones.

Taṁ kissa hetu?

And why is that?

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

Because of not attaining that noble wisdom, which, when attained by the noble ones, leads to the complete destruction of suffering for the one who practices it rightly.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘saṁsārena suddhī’ti.

There are, some ascetics and brahmins who hold this view, who have this belief: Purity comes through transmigration.

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

But, transmigration is not an easy thing, which I have not experienced in this long period, except among the gods of the Pure Abodes.

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

If I were to transmigrate among the gods of the Pure Abodes, I would not return to this world.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘upapattiyā suddhī’ti.

There are, some ascetics and brahmins who hold this view, who have this belief: Purity comes through rebirth.

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

But, rebirth is not an easy thing, which I have not experienced in this long period, except among the gods of the Pure Abodes.

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

If I were to be reborn among the gods of the Pure Abodes, I would not return to this world.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘āvāsena suddhī’ti.

There are, some ascetics and brahmins who hold this view, who have this belief: Purity comes through residence.

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

But, residence is not an easy thing, which I have not experienced in this long period, except among the gods of the Pure Abodes.

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

If I were to reside among the gods of the Pure Abodes, I would not return to this world.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaññena suddhī’ti.

There are, some ascetics and brahmins who hold this view, who have this belief: Purity comes through 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, sacrifice is not an easy thing, which I have not performed in this long period, and that too by a king or a wealthy brahmin.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘aggiparicariyāya suddhī’ti.

There are, some ascetics and brahmins who hold this view, who have this belief: Purity comes through fire-worship.

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

But, fire-worship is not an easy thing, which I have not performed in this long period, and that too by a king or a wealthy brahmin.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yāvadevāyaṁ bhavaṁ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti.

There are, some ascetics and brahmins who hold this view, who have this belief: As long as a person is young, youthful, with black hair, endowed with the blessings of youth, in the prime of life, he is endowed with the highest wisdom.

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

But when this person becomes old, aged, advanced in years, having reached the end of his life, eighty, ninety, or a hundred years old, then he declines from that wisdom.

Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ.

It should not be seen like this, Sāriputta.

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

But I, am now old, aged, burdened with years, advanced in life, and have reached the end of my lifespan; I am eighty years old.

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

Here, I have four disciples who are a hundred years old, who live for a hundred years, endowed with the highest mindfulness, speed, perseverance, and supreme wisdom.

Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṁ tālacchāyaṁ atipāteyya, evaṁ adhimattasatimanto evaṁ adhimattagatimanto evaṁ adhimattadhitimanto evaṁ paramena paññāveyyattiyena samannāgatā.

Just as, a strong archer, trained, experienced, practiced, could easily shoot a light arrow across the shadow of a palm tree, so too, endowed with such supreme mindfulness, speed, perseverance, and supreme wisdom.

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

If they were to ask me a question based on the four dwellings of mindfulness, I would answer each question they asked, and they would remember my answer, and they would not ask me a second question beyond that.

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

Except for eating, drinking, chewing, and tasting, except for defecating and urinating, except for dispelling sleepiness and fatigue, the Tathāgata's teaching would remain unexhausted, the Tathāgata's words and phrases would remain unexhausted, the Tathāgata's answers to questions would remain unexhausted.

Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṁ kareyyuṁ. Mañcakena cepi maṁ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṁ.

If those four disciples, who are a hundred years old, were to pass away after a hundred years, even if you were to carry me on a stretcher, there would be no change in the Tathāgata's supreme wisdom.

Yaṁ kho taṁ, sāriputta, sammā vadamāno vadeyya: ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti, mameva taṁ sammā vadamāno vadeyya ‘asammohadhammo satto loke uppanno bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’”ti.

If someone were to rightly say, A being with the quality of non-delusion has arisen in the world for the welfare and happiness of many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans, they would rightly be speaking of me.

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

At that time, the Venerable Nāgasamāla was standing behind the Blessed One, fanning him.

Atha kho āyasmā nāgasamālo bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante.

Then the Venerable Nāgasamāla said to the Blessed One, It is wonderful, venerable sir, it is marvelous, venerable sir.

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

Indeed, venerable sir, hearing this teaching, my hairs stand on end.

Konāmo ayaṁ, bhante, dhammapariyāyo”ti?

What is the name of this teaching, venerable sir?

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

Therefore, Nāgasamāla, you should remember this teaching as the Discourse that Causes Hair to Stand on End.

Idamavoca bhagavā.

The Blessed One said this.

Attamano āyasmā nāgasamālo bhagavato bhāsitaṁ abhinandīti.

The Venerable Nāgasamāla was satisfied and delighted in the Blessed One's words.

Mahāsīhanādasuttaṁ niṭṭhitaṁ dutiyaṁ.

The Discourse on the Great Lion's Roar is finished.