| Tipiṭaka / Tipiṭaka (English) / Majjhima Nikāya, English translation |
मज्झिम निकाय १२
Majjhima Nikāya 12
The Middle-Length Suttas Collection 12
महासीहनादसुत्त
Mahāsīhanādasutta
The Longer Discourse on the Lion’s Roar
एवं मे सुतं—एकं समयं भगवा वेसालियं विहरति बहिनगरे अपरपुरे वनसण्डे।
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā vesāliyaṁ viharati bahinagare aparapure vanasaṇḍe.
So I have heard. At one time the Buddha was staying near Vesālī in a woodland grove behind the town.
तेन खो पन समयेन सुनक्खत्तो लिच्छविपुत्तो अचिरपक्कन्तो होति इमस्मा धम्मविनया। सो वेसालियं परिसति एवं वाचं भासति:
Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā. So vesāliyaṁ parisati evaṁ1 vācaṁ bhāsati:
Now at that time Sunakkhatta the Licchavi had recently left this teaching and training. He was telling a crowd in Vesālī:
“नत्थि समणस्स गोतमस्स उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो। तक्कपरियाहतं समणो गोतमो धम्मं देसेति वीमंसानुचरितं सयम्पटिभानं। यस्स च ख्वास्स अत्थाय धम्मो देसितो सो निय्याति तक्करस्स सम्मा दुक्खक्खयाया”ति।
“natthi samaṇassa gotamassa uttari2 manussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.
“The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones. He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective. And his teaching leads those who practice it to the complete ending of suffering, the goal for which it’s taught.”
अथ खो आयस्मा सारिपुत्तो पुब्बण्हसमयं निवासेत्वा पत्तचीवरमादाय वेसालिं पिण्डाय पाविसि। अस्सोसि खो आयस्मा सारिपुत्तो सुनक्खत्तस्स लिच्छविपुत्तस्स वेसालियं परिसति एवं वाचं भासमानस्स: “नत्थि समणस्स गोतमस्स उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो। तक्कपरियाहतं समणो गोतमो धम्मं देसेति वीमंसानुचरितं सयम्पटिभानं। यस्स च ख्वास्स अत्थाय धम्मो देसितो सो निय्याति तक्करस्स सम्मा दुक्खक्खयाया”ति।
Atha kho āyasmā sāriputto pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya vesāliṁ piṇḍāya pāvisi. Assosi kho āyasmā sāriputto sunakkhattassa licchaviputtassa vesāliyaṁ parisati evaṁ vācaṁ bhāsamānassa: “natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti.
Then Venerable Sāriputta robed up in the morning and, taking his bowl and robe, entered Vesālī for alms. He heard what Sunakkhatta was saying.
अथ खो आयस्मा सारिपुत्तो वेसालियं पिण्डाय चरित्वा पच्छाभत्तं पिण्डपातपटिक्कन्तो येन भगवा तेनुपसङ्कमि; उपसङ्कमित्वा भगवन्तं अभिवादेत्वा एकमन्तं निसीदि। एकमन्तं निसिन्नो खो आयस्मा सारिपुत्तो भगवन्तं एतदवोच: “सुनक्खत्तो, भन्ते, लिच्छविपुत्तो अचिरपक्कन्तो इमस्मा धम्मविनया। सो वेसालियं परिसति एवं वाचं भासति: ‘नत्थि समणस्स गोतमस्स उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो। तक्कपरियाहतं समणो गोतमो धम्मं देसेति वीमंसानुचरितं सयम्पटिभानं। यस्स च ख्वास्स अत्थाय धम्मो देसितो सो निय्याति तक्करस्स सम्मा दुक्खक्खयायाऽ”ति।
Atha kho āyasmā sāriputto vesāliyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca: “sunakkhatto, bhante, licchaviputto acirapakkanto imasmā dhammavinayā. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati: ‘natthi samaṇassa gotamassa uttari manussadhammā alamariyañāṇadassanaviseso. Takkapariyāhataṁ samaṇo gotamo dhammaṁ deseti vīmaṁsānucaritaṁ sayampaṭibhānaṁ. Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’”ti.
Then he wandered for alms in Vesālī. After the meal, on his return from almsround, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
“कोधनो हेसो, सारिपुत्त, सुनक्खत्तो मोघपुरिसो। कोधा च पनस्स एसा वाचा भासिता। ‘अवण्णं भासिस्सामीऽति खो, सारिपुत्त, सुनक्खत्तो मोघपुरिसो वण्णंयेव तथागतस्स भासति। वण्णो हेसो, सारिपुत्त, तथागतस्स यो एवं वदेय्य: ‘यस्स च ख्वास्स अत्थाय धम्मो देसितो सो निय्याति तक्करस्स सम्मा दुक्खक्खयायाऽति।
“Kodhano heso, sāriputta, sunakkhatto moghapuriso. Kodhā ca panassa esā vācā bhāsitā. ‘Avaṇṇaṁ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṁyeva tathāgatassa bhāsati. Vaṇṇo heso, sāriputta, tathāgatassa yo evaṁ vadeyya: ‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti.
“Sāriputta, Sunakkhatta, that silly man, is angry. His words are spoken out of anger. Thinking he criticizes the Realized One, in fact he just praises him. For it is praise of the Realized One to say: ‘His teaching leads those who practice it to the complete ending of suffering, the goal for which it’s taught.’
अयम्पि हि नाम, सारिपुत्त, सुनक्खत्तस्स मोघपुरिसस्स मयि धम्मन्वयो न भविस्सति: ‘इतिपि सो भगवा अरहं सम्मासम्बुद्धो विज्जाचरणसम्पन्नो सुगतो लोकविदू अनुत्तरो पुरिसदम्मसारथि, सत्था देवमनुस्सानं, बुद्धो भगवाऽति।
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.
But there’s no way Sunakkhatta will infer about me from the teaching: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
अयम्पि हि नाम, सारिपुत्त, सुनक्खत्तस्स मोघपुरिसस्स मयि धम्मन्वयो न भविस्सति: ‘इतिपि सो भगवा अनेकविहितं इद्धिविधं पच्चनुभोति—एकोपि हुत्वा बहुधा होति, बहुधापि हुत्वा एको होति; आविभावं, तिरोभावं; तिरोकुट्टं तिरोपाकारं तिरोपब्बतं असज्जमानो गच्छति, सेय्यथापि आकासे; पथवियापि उम्मुज्जनिमुज्जं करोति, सेय्यथापि उदके; उदकेपि अभिज्जमाने गच्छति, सेय्यथापि पथवियं; आकासेपि पल्लङ्केन कमति, सेय्यथापि पक्खी सकुणो; इमेपि चन्दिमसूरिये एवंमहिद्धिके एवंमहानुभावे पाणिना परिमसति परिमज्जति; याव ब्रह्मलोकापि कायेन वसं वत्तेतीऽति।
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.
And there’s no way Sunakkhatta will infer about me from the teaching: ‘That Blessed One wields the many kinds of psychic power: multiplying himself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.’
अयम्पि हि नाम, सारिपुत्त, सुनक्खत्तस्स मोघपुरिसस्स मयि धम्मन्वयो न भविस्सति: ‘इतिपि सो भगवा दिब्बाय सोतधातुया विसुद्धाय अतिक्कन्तमानुसिकाय उभो सद्दे सुणाति—दिब्बे च मानुसे च, ये दूरे सन्तिके चाऽति।
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.
And there’s no way Sunakkhatta will infer about me from the teaching: ‘That Blessed One, with clairaudience that is purified and superhuman, hears both kinds of sounds, human and divine, whether near or far.’
अयम्पि हि नाम, सारिपुत्त, सुनक्खत्तस्स मोघपुरिसस्स मयि धम्मन्वयो न भविस्सति: ‘इतिपि सो भगवा परसत्तानं परपुग्गलानं चेतसा चेतो परिच्च पजानाति—सरागं वा चित्तं सरागं चित्तन्ति पजानाति, वीतरागं वा चित्तं वीतरागं चित्तन्ति पजानाति; सदोसं वा चित्तं सदोसं चित्तन्ति पजानाति, वीतदोसं वा चित्तं वीतदोसं चित्तन्ति पजानाति; समोहं वा चित्तं समोहं चित्तन्ति पजानाति, वीतमोहं वा चित्तं वीतमोहं चित्तन्ति पजानाति; सङ्खित्तं वा चित्तं सङ्खित्तं चित्तन्ति पजानाति, विक्खित्तं वा चित्तं विक्खित्तं चित्तन्ति पजानाति; महग्गतं वा चित्तं महग्गतं चित्तन्ति पजानाति, अमहग्गतं वा चित्तं अमहग्गतं चित्तन्ति पजानाति; सौत्तरं वा चित्तं सौत्तरं चित्तन्ति पजानाति, अनुत्तरं वा चित्तं अनुत्तरं चित्तन्ति पजानाति; समाहितं वा चित्तं समाहितं चित्तन्ति पजानाति, असमाहितं वा चित्तं असमाहितं चित्तन्ति पजानाति; विमुत्तं वा चित्तं विमुत्तं चित्तन्ति पजानाति, अविमुत्तं वा चित्तं अविमुत्तं चित्तन्ति पजानातीऽति।
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.
And there’s no way Sunakkhatta will infer about me from the teaching: ‘That Blessed One understands the minds of other beings and individuals, having comprehended them with his own mind. He understands mind with greed as “mind with greed,” and mind without greed as “mind without greed.” He understands mind with hate … mind without hate … mind with delusion … mind without delusion … constricted mind … scattered mind … expansive mind … unexpansive mind … mind that is supreme … mind that is not supreme … mind immersed in samādhi … mind not immersed in samādhi … freed mind as “freed mind,” and unfreed mind as “unfreed mind.”’
दस खो पनिमानि, सारिपुत्त, तथागतस्स तथागतबलानि येहि बलेहि समन्नागतो तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेति। कतमानि दस?
Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. Katamāni dasa?
The Realized One possesses ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. What ten?
इध, सारिपुत्त, तथागतो ठानञ्च ठानतो अट्ठानञ्च अट्ठानतो यथाभूतं पजानाति। यम्पि, सारिपुत्त, तथागतो ठानञ्च ठानतो अट्ठानञ्च अट्ठानतो यथाभूतं पजानाति, इदम्पि, सारिपुत्त, तथागतस्स तथागतबलं होति यं बलं आगम्म तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेति।
Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti. 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.
Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
पुन चपरं, सारिपुत्त, तथागतो अतीतानागतपच्चुप्पन्नानं कम्मसमादानानं ठानसो हेतुसो विपाकं यथाभूतं पजानाति। यम्पि, सारिपुत्त, तथागतो अतीतानागतपच्चुप्पन्नानं कम्मसमादानानं ठानसो हेतुसो विपाकं यथाभूतं पजानाति, इदम्पि, सारिपुत्त, तथागतस्स तथागतबलं होति यं बलं आगम्म तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेति।
Puna caparaṁ, sāriputta, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti. 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.
Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of causes and reasons. Since he truly understands this, this is a power of the Realized One. …
पुन चपरं, सारिपुत्त, तथागतो सब्बत्थगामिनिं पटिपदं यथाभूतं पजानाति। यम्पि, सारिपुत्त, तथागतो सब्बत्थगामिनिं पटिपदं यथाभूतं पजानाति, इदम्पि, सारिपुत्त, तथागतस्स तथागतबलं होति यं बलं आगम्म तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेति।
Puna caparaṁ, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti. Yampi, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.
Furthermore, the Realized One truly understands where all paths of practice lead. Since he truly understands this, this is a power of the Realized One. …
पुन चपरं, सारिपुत्त, तथागतो अनेकधातुनानाधातुलोकं यथाभूतं पजानाति। यम्पि, सारिपुत्त, तथागतो अनेकधातुनानाधातुलोकं यथाभूतं पजानाति, इदम्पि, सारिपुत्त, तथागतस्स तथागतबलं होति यं बलं आगम्म तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेति।
Puna caparaṁ, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti. Yampi, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.
Furthermore, the Realized One truly understands the world with its many and diverse elements. Since he truly understands this, this is a power of the Realized One. …
पुन चपरं, सारिपुत्त, तथागतो सत्तानं नानाधिमुत्तिकतं यथाभूतं पजानाति। यम्पि, सारिपुत्त, तथागतो सत्तानं नानाधिमुत्तिकतं यथाभूतं पजानाति, इदम्पि, सारिपुत्त, तथागतस्स तथागतबलं होति यं बलं आगम्म तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेति।
Puna caparaṁ, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti. Yampi, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.
Furthermore, the Realized One truly understands the diverse convictions of sentient beings. Since he truly understands this, this is a power of the Realized One. …
पुन चपरं, सारिपुत्त, तथागतो परसत्तानं परपुग्गलानं इन्द्रियपरोपरियत्तं यथाभूतं पजानाति। यम्पि, सारिपुत्त, तथागतो परसत्तानं परपुग्गलानं इन्द्रियपरोपरियत्तं यथाभूतं पजानाति, इदम्पि, सारिपुत्त, तथागतस्स तथागतबलं होति यं बलं आगम्म तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेति।
Puna caparaṁ, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti. 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.
Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind. Since he truly understands this, this is a power of the Realized One. …
पुन चपरं, सारिपुत्त, तथागतो झानविमोक्खसमाधिसमापत्तीनं सङ्किलेसं वोदानं वुट्ठानं यथाभूतं पजानाति। यम्पि, सारिपुत्त, तथागतो झानविमोक्खसमाधिसमापत्तीनं सङ्किलेसं वोदानं वुट्ठानं यथाभूतं पजानाति, इदम्पि, सारिपुत्त, तथागतस्स तथागतबलं होति यं बलं आगम्म तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेति।
Puna caparaṁ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti. 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.
Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the jhāna, liberations, samādhi, and attainments. Since he truly understands this, this is a power of the Realized One. …
पुन चपरं, सारिपुत्त, तथागतो अनेकविहितं पुब्बेनिवासं अनुस्सरति, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो तिस्सोपि जातियो चतस्सोपि जातियो पञ्चपि जातियो दसपि जातियो वीसम्पि जातियो तिंसम्पि जातियो चत्तालीसम्पि जातियो पञ्ञासम्पि जातियो जातिसतम्पि जातिसहस्सम्पि जातिसतसहस्सम्पि अनेकेपि संवट्टकप्पे अनेकेपि विवट्टकप्पे अनेकेपि संवट्टविवट्टकप्पे: ‘अमुत्रासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो अमुत्र उदपादिं; तत्रापासिं एवंनामो एवङ्गोत्तो एवंवण्णो एवमाहारो एवंसुखदुक्खप्पटिसंवेदी एवमायुपरियन्तो, सो ततो चुतो इधूपपन्नोऽति। इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति। यम्पि, सारिपुत्त, तथागतो अनेकविहितं पुब्बेनिवासं अनुस्सरति, सेय्यथिदं—एकम्पि जातिं द्वेपि जातियो …पे… इति साकारं सौद्देसं अनेकविहितं पुब्बेनिवासं अनुस्सरति, इदम्पि, सारिपुत्त, तथागतस्स तथागतबलं होति यं बलं आगम्म तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेति।
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… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.
Furthermore, the Realized One recollects many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. He remembers: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so he recollects his many kinds of past lives, with features and details. Since he truly understands this, this is a power of the Realized One. …
पुन चपरं, सारिपुत्त, तथागतो दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते यथाकम्मूपगे सत्ते पजानाति: ‘इमे वत भोन्तो सत्ता कायदुच्चरितेन समन्नागता वचीदुच्चरितेन समन्नागता मनोदुच्चरितेन समन्नागता अरियानं उपवादका मिच्छादिट्ठिका मिच्छादिट्ठिकम्मसमादाना, ते कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपन्ना। इमे वा पन भोन्तो सत्ता कायसुचरितेन समन्नागता वचीसुचरितेन समन्नागता मनोसुचरितेन समन्नागता अरियानं अनुपवादका सम्मादिट्ठिका सम्मादिट्ठिकम्मसमादाना, ते कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्नाऽति। इति दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते यथाकम्मूपगे सत्ते पजानाति। यम्पि, सारिपुत्त, तथागतो दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते यथाकम्मूपगे सत्ते पजानाति: ‘इमे वत भोन्तो सत्ता कायदुच्चरितेन समन्नागता वचीदुच्चरितेन समन्नागता मनोदुच्चरितेन समन्नागता अरियानं उपवादका मिच्छादिट्ठिका मिच्छादिट्ठिकम्मसमादाना, ते कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपन्ना। इमे वा पन भोन्तो सत्ता कायसुचरितेन समन्नागता वचीसुचरितेन समन्नागता मनोसुचरितेन समन्नागता अरियानं अनुपवादका सम्मादिट्ठिका सम्मादिट्ठिकम्मसमादाना, ते कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्नाऽति। इति दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन सत्ते पस्सति चवमाने उपपज्जमाने हीने पणीते सुवण्णे दुब्बण्णे सुगते दुग्गते यथाकम्मूपगे सत्ते पजानाति। इदम्पि, सारिपुत्त, तथागतस्स तथागतबलं होति यं बलं आगम्म तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेति।
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. 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.
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. Since he truly understands this, this is a power of the Realized One. …
पुन चपरं, सारिपुत्त, तथागतो आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरति। यम्पि, सारिपुत्त, तथागतो आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरति, इदम्पि, सारिपुत्त, तथागतस्स तथागतबलं होति यं बलं आगम्म तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेति।
Puna caparaṁ, sāriputta, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 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.
Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
इमानि खो, सारिपुत्त, दस तथागतस्स तथागतबलानि येहि बलेहि समन्नागतो तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेति।
Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.
A Realized One possesses these ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
यो खो मं, सारिपुत्त, एवं जानन्तं एवं पस्सन्तं एवं वदेय्य: ‘नत्थि समणस्स गोतमस्स उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो; तक्कपरियाहतं समणो गोतमो धम्मं देसेति वीमंसानुचरितं सयम्पटिभानन्ऽति, तं, सारिपुत्त, वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा यथाभतं निक्खित्तो एवं निरये। सेय्यथापि, सारिपुत्त, भिक्खु सीलसम्पन्नो समाधिसम्पन्नो पञ्ञासम्पन्नो दिट्ठेव धम्मे अञ्ञं आराधेय्य, एवं सम्पदमिदं, सारिपुत्त, वदामि। तं वाचं अप्पहाय, तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा यथाभतं निक्खित्तो एवं निरये।
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. Taṁ vācaṁ appahāya, taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.
When I know and see in this way, suppose someone were to say this: ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones. He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.’ Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. Just as a bhikkhu accomplished in ethics, immersion, and wisdom would reach enlightenment in this very life, such is the consequence, I say. Unless they give up that speech and thought, and let go of that view, they will be cast down to hell.
चत्तारिमानि, सारिपुत्त, तथागतस्स वेसारज्जानि येहि वेसारज्जेहि समन्नागतो तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेति। कतमानि चत्तारि?
Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. Katamāni cattāri?
Sāriputta, a Realized One has four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel. What four?
‘सम्मासम्बुद्धस्स ते पटिजानतो इमे धम्मा अनभिसम्बुद्धाऽति। तत्र वत मं समणो वा ब्राह्मणो वा देवो वा मारो वा ब्रह्मा वा कोचि वा लोकस्मिं सहधम्मेन पटिचोदेस्सतीति निमित्तमेतं, सारिपुत्त, न समनुपस्सामि। एतमहं, सारिपुत्त, निमित्तं असमनुपस्सन्तो खेमप्पत्तो अभयप्पत्तो वेसारज्जप्पत्तो विहरामि।
‘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. Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be fully awakened, but you don’t understand these things.’ Since I see no such reason, I live secure, fearless, and assured.
‘खीणासवस्स ते पटिजानतो इमे आसवा अपरिक्खीणाऽति। तत्र वत मं समणो वा ब्राह्मणो वा देवो वा मारो वा ब्रह्मा वा कोचि वा लोकस्मिं सहधम्मेन पटिचोदेस्सतीति निमित्तमेतं, सारिपुत्त, न समनुपस्सामि। एतमहं, सारिपुत्त, निमित्तं असमनुपस्सन्तो खेमप्पत्तो अभयप्पत्तो वेसारज्जप्पत्तो विहरामि।
‘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. Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but these defilements have not ended.’ Since I see no such reason, I live secure, fearless, and assured.
‘ये खो पन ते अन्तरायिका धम्मा वुत्ता, ते पटिसेवतो नालं अन्तरायायाऽति। तत्र वत मं समणो वा ब्राह्मणो वा देवो वा मारो वा ब्रह्मा वा कोचि वा लोकस्मिं सहधम्मेन पटिचोदेस्सतीति निमित्तमेतं, सारिपुत्त, न समनुपस्सामि। एतमहं, सारिपुत्त, निमित्तं असमनुपस्सन्तो खेमप्पत्तो अभयप्पत्तो वेसारज्जप्पत्तो विहरामि।
‘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. Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’ Since I see no such reason, I live secure, fearless, and assured.
‘यस्स खो पन ते अत्थाय धम्मो देसितो, सो न निय्याति तक्करस्स सम्मा दुक्खक्खयायाऽति। तत्र वत मं समणो वा ब्राह्मणो वा देवो वा मारो वा ब्रह्मा वा कोचि वा लोकस्मिं सहधम्मेन पटिचोदेस्सतीति निमित्तमेतं, सारिपुत्त, न समनुपस्सामि। एतमहं, सारिपुत्त, निमित्तं असमनुपस्सन्तो खेमप्पत्तो अभयप्पत्तो वेसारज्जप्पत्तो विहरामि।
‘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. Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The teaching doesn’t lead those who practice it to the complete ending of suffering, the goal for which you taught it.’ Since I see no such reason, I live secure, fearless, and assured.
इमानि खो, सारिपुत्त, चत्तारि तथागतस्स वेसारज्जानि येहि वेसारज्जेहि समन्नागतो तथागतो आसभं ठानं पटिजानाति, परिसासु सीहनादं नदति, ब्रह्मचक्कं पवत्तेति।
Imāni kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti.
A Realized One has these four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
यो खो मं, सारिपुत्त, एवं जानन्तं एवं पस्सन्तं एवं वदेय्य: ‘नत्थि समणस्स गोतमस्स उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो, तक्कपरियाहतं समणो गोतमो धम्मं देसेति वीमंसानुचरितं सयम्पटिभानन्ऽति, तं, सारिपुत्त, वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा यथाभतं निक्खित्तो एवं निरये। सेय्यथापि, सारिपुत्त, भिक्खु सीलसम्पन्नो समाधिसम्पन्नो पञ्ञासम्पन्नो दिट्ठेव धम्मे अञ्ञं आराधेय्य, एवं सम्पदमिदं, सारिपुत्त, वदामि। तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा यथाभतं निक्खित्तो एवं निरये।
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. Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.
When I know and see in this way, suppose someone were to say this: ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’ Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.
अट्ठ खो इमा, सारिपुत्त, परिसा। कतमा अट्ठ? खत्तियपरिसा, ब्राह्मणपरिसा, गहपतिपरिसा, समणपरिसा, चातुमहाराजिकपरिसा, तावतिंसपरिसा, मारपरिसा, ब्रह्मपरिसा—इमा खो, सारिपुत्त, अट्ठ परिसा। इमेहि खो, सारिपुत्त, चतूहि वेसारज्जेहि समन्नागतो तथागतो इमा अट्ठ परिसा उपसङ्कमति अज्झोगाहति। अभिजानामि खो पनाहं, सारिपुत्त, अनेकसतं खत्तियपरिसं उपसङ्कमिता। तत्रपि मया सन्निसिन्नपुब्बञ्चेव, सल्लपितपुब्बञ्च, साकच्छा च समापज्जितपुब्बा। तत्र वत मं भयं वा सारज्जं वा ओक्कमिस्सतीति निमित्तमेतं, सारिपुत्त, न समनुपस्सामि। एतमहं, सारिपुत्त, निमित्तं असमनुपस्सन्तो खेमप्पत्तो अभयप्पत्तो वेसारज्जप्पत्तो विहरामि।
Aṭṭha kho imā, sāriputta, parisā. Katamā aṭṭha? 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. Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ khattiyaparisaṁ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi. Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Sāriputta, there are these eight assemblies. What eight? The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under the Thirty-Three. An assembly of Māras. An assembly of Brahmās. These are the eight assemblies. Possessing these four kinds of self-assurance, the Realized One approaches and enters right into these eight assemblies. I recall having approached an assembly of hundreds of aristocrats. There I used to sit with them, converse, and engage in discussion. But I don’t see any reason to feel afraid or insecure. Since I see no such reason, I live secure, fearless, and assured.
अभिजानामि खो पनाहं, सारिपुत्त, अनेकसतं ब्राह्मणपरिसं …पे… गहपतिपरिसं … समणपरिसं … चातुमहाराजिकपरिसं … तावतिंसपरिसं … मारपरिसं … ब्रह्मपरिसं उपसङ्कमिता। तत्रपि मया सन्निसिन्नपुब्बञ्चेव, सल्लपितपुब्बञ्च, साकच्छा च समापज्जितपुब्बा। तत्र वत मं भयं वा सारज्जं वा ओक्कमिस्सतीति निमित्तमेतं, सारिपुत्त, न समनुपस्सामि। एतमहं, सारिपुत्त, निमित्तं असमनुपस्सन्तो खेमप्पत्तो अभयप्पत्तो वेसारज्जप्पत्तो विहरामि।
Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ brāhmaṇaparisaṁ …pe… gahapatiparisaṁ … samaṇaparisaṁ … cātumahārājikaparisaṁ … tāvatiṁsaparisaṁ … māraparisaṁ … brahmaparisaṁ upasaṅkamitā. Tatrapi mayā sannisinnapubbañceva, sallapitapubbañca, sākacchā ca samāpajjitapubbā. Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi. Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
I recall having approached an assembly of hundreds of brahmins … householders … ascetics … the gods under the Four Great Kings … the gods under the Thirty-Three … Māras … Brahmās. There too I used to sit with them, converse, and engage in discussion. But I don’t see any reason to feel afraid or insecure. Since I see no such reason, I live secure, fearless, and assured.
यो खो मं, सारिपुत्त, एवं जानन्तं एवं पस्सन्तं एवं वदेय्य: ‘नत्थि समणस्स गोतमस्स उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो, तक्कपरियाहतं समणो गोतमो धम्मं देसेति वीमंसानुचरितं सयम्पटिभानन्ऽति, तं, सारिपुत्त, वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा यथाभतं निक्खित्तो एवं निरये। सेय्यथापि, सारिपुत्त, भिक्खु सीलसम्पन्नो समाधिसम्पन्नो पञ्ञासम्पन्नो दिट्ठेव धम्मे अञ्ञं आराधेय्य, एवं सम्पदमिदं, सारिपुत्त, वदामि। तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा यथाभतं निक्खित्तो एवं निरये।
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. Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.
When I know and see in this way, suppose someone were to say this: ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’ Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.
चतस्सो खो इमा, सारिपुत्त, योनियो। कतमा चतस्सो? अण्डजा योनि, जलाबुजा योनि, संसेदजा योनि, ओपपातिका योनि।
Catasso kho imā, sāriputta, yoniyo. Katamā catasso? Aṇḍajā yoni, jalābujā yoni, saṁsedajā yoni, opapātikā yoni.
Sāriputta, there are these four kinds of reproduction. What four? Reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.
कतमा च, सारिपुत्त, अण्डजा योनि? ये खो ते, सारिपुत्त, सत्ता अण्डकोसं अभिनिब्भिज्ज जायन्ति—अयं वुच्चति, सारिपुत्त, अण्डजा योनि। कतमा च, सारिपुत्त, जलाबुजा योनि? ये खो ते, सारिपुत्त, सत्ता वत्थिकोसं अभिनिब्भिज्ज जायन्ति—अयं वुच्चति, सारिपुत्त, जलाबुजा योनि। कतमा च, सारिपुत्त, संसेदजा योनि? ये खो ते, सारिपुत्त, सत्ता पूतिमच्छे वा जायन्ति पूतिकुणपे वा पूतिकुम्मासे वा चन्दनिकाये वा ओळिगल्ले वा जायन्ति—अयं वुच्चति, सारिपुत्त, संसेदजा योनि। कतमा च, सारिपुत्त, ओपपातिका योनि? देवा, नेरयिका, एकच्चे च मनुस्सा, एकच्चे च विनिपातिका—अयं वुच्चति, सारिपुत्त, ओपपातिका योनि। इमा खो, सारिपुत्त, चतस्सो योनियो।
Katamā ca, sāriputta, aṇḍajā yoni? Ye kho te, sāriputta, sattā aṇḍakosaṁ abhinibbhijja jāyanti—ayaṁ vuccati, sāriputta, aṇḍajā yoni. Katamā ca, sāriputta, jalābujā yoni? Ye kho te, sāriputta, sattā vatthikosaṁ abhinibbhijja jāyanti—ayaṁ vuccati, sāriputta, jalābujā yoni. Katamā ca, sāriputta, saṁsedajā yoni? Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti—ayaṁ vuccati, sāriputta, saṁsedajā yoni. Katamā ca, sāriputta, opapātikā yoni? Devā, nerayikā, ekacce ca manussā, ekacce ca vinipātikā—ayaṁ vuccati, sāriputta, opapātikā yoni. Imā kho, sāriputta, catasso yoniyo.
And what is reproduction from an egg? There are beings who are born by breaking out of an eggshell. This is called reproduction from an egg. And what is reproduction from a womb? There are beings who are born by breaking out of the amniotic sac. This is called reproduction from a womb. And what is reproduction from moisture? There are beings who are born in a rotten fish, in a rotten carcass, in rotten dough, in a cesspool or a sump. This is called reproduction from moisture. And what is spontaneous reproduction? Gods, hell-beings, certain humans, and certain beings in the lower realms. This is called spontaneous reproduction. These are the four kinds of reproduction.
यो खो मं, सारिपुत्त, एवं जानन्तं एवं पस्सन्तं एवं वदेय्य: ‘नत्थि समणस्स गोतमस्स उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो, तक्कपरियाहतं समणो गोतमो धम्मं देसेति वीमंसानुचरितं सयम्पटिभानन्ऽति, तं, सारिपुत्त, वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा यथाभतं निक्खित्तो एवं निरये। सेय्यथापि, सारिपुत्त, भिक्खु सीलसम्पन्नो समाधिसम्पन्नो पञ्ञासम्पन्नो दिट्ठेव धम्मे अञ्ञं आराधेय्य, एवं सम्पदमिदं, सारिपुत्त, वदामि। तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा यथाभतं निक्खित्तो एवं निरये।
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. Taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.
When I know and see in this way, suppose someone were to say this: ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’ Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell.
पञ्च खो इमा, सारिपुत्त, गतियो। कतमा पञ्च? निरयो, तिरच्छानयोनि, पेत्तिविसयो, मनुस्सा, देवा।
Pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā.
There are these five destinations. What five? Hell, the animal realm, the ghost realm, humanity, and the gods.
निरयञ्चाहं, सारिपुत्त, पजानामि, निरयगामिञ्च मग्गं, निरयगामिनिञ्च पटिपदं; यथा पटिपन्नो च कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जति तञ्च पजानामि। तिरच्छानयोनिञ्चाहं, सारिपुत्त, पजानामि, तिरच्छानयोनिगामिञ्च मग्गं, तिरच्छानयोनिगामिनिञ्च पटिपदं; यथा पटिपन्नो च कायस्स भेदा परं मरणा तिरच्छानयोनिं उपपज्जति तञ्च पजानामि। पेत्तिविसयञ्चाहं, सारिपुत्त, पजानामि, पेत्तिविसयगामिञ्च मग्गं, पेत्तिविसयगामिनिञ्च पटिपदं; यथा पटिपन्नो च कायस्स भेदा परं मरणा पेत्तिविसयं उपपज्जति तञ्च पजानामि। मनुस्से चाहं, सारिपुत्त, पजानामि, मनुस्सलोकगामिञ्च मग्गं, मनुस्सलोकगामिनिञ्च पटिपदं; यथा पटिपन्नो च कायस्स भेदा परं मरणा मनुस्सेसु उपपज्जति तञ्च पजानामि। देवे चाहं, सारिपुत्त, पजानामि, देवलोकगामिञ्च मग्गं, देवलोकगामिनिञ्च पटिपदं; यथा पटिपन्नो च कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जति तञ्च पजानामि। निब्बानञ्चाहं, सारिपुत्त, पजानामि, निब्बानगामिञ्च मग्गं, निब्बानगामिनिञ्च पटिपदं; यथा पटिपन्नो च आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरति तञ्च पजानामि।
Nirayañcāhaṁ, sāriputta, pajānāmi, nirayagāmiñca maggaṁ, nirayagāminiñca paṭipadaṁ; yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati tañca pajānāmi. Tiracchānayoniñcāhaṁ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṁ, tiracchānayonigāminiñca paṭipadaṁ; yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapajjati tañca pajānāmi. Pettivisayañcāhaṁ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṁ, pettivisayagāminiñca paṭipadaṁ; yathā paṭipanno ca kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjati tañca pajānāmi. 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.
I understand hell, and the path and practice that leads to hell. And I understand how someone practicing that way, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. I understand the animal realm … the ghost realm … humanity … gods, and the path and practice that leads to the world of the gods. And I understand how someone practicing that way, when their body breaks up, after death, is reborn in a good place, a heavenly realm. And I understand Nibbana, and the path and practice that leads to Nibbana. And I understand how someone practicing that way realizes the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with their own insight due to the ending of defilements.
इधाहं, सारिपुत्त, एकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि—तथायं पुग्गलो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो, यथा कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जिस्सतीति। तमेनं पस्सामि अपरेन समयेन दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपन्नं, एकन्तदुक्खा तिब्बा कटुका वेदना वेदयमानं। सेय्यथापि, सारिपुत्त, अङ्गारकासु साधिकपोरिसा पूरा अङ्गारानं वीतच्चिकानं वीतधूमानं। अथ पुरिसो आगच्छेय्य घम्माभितत्तो घम्मपरेतो किलन्तो तसितो पिपासितो एकायनेन मग्गेन तमेव अङ्गारकासुं पणिधाय। तमेनं चक्खुमा पुरिसो दिस्वा एवं वदेय्य: ‘तथायं भवं पुरिसो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो, यथा इमंयेव अङ्गारकासुं आगमिस्सतीऽति। तमेनं पस्सेय्य अपरेन समयेन तस्सा अङ्गारकासुया पतितं, एकन्तदुक्खा तिब्बा कटुका वेदना वेदयमानं।
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. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ. Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva aṅgārakāsuṁ paṇidhāya. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva aṅgārakāsuṁ āgamissatī’ti. Tamenaṁ passeyya aparena samayena tassā aṅgārakāsuyā patitaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ.
When I’ve comprehended the mind of a certain person, I understand: ‘This person is practicing in such a way and has entered such a path that when their body breaks up, after death, they will be reborn in a place of loss, a bad place, the underworld, hell.’ Then some time later I see that they have indeed been reborn in hell, where they experience exclusively painful feelings, sharp and severe. Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same pit of coals. If a person with clear eyes saw them, they’d say: ‘This person is proceeding in such a way and has entered such a path that they will arrive at that very pit of coals.’ Then some time later they see that they have indeed fallen into that pit of coals, where they experience exclusively painful feelings, sharp and severe. …
एवमेव खो अहं, सारिपुत्त, इधेकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि—तथायं पुग्गलो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो यथा कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपज्जिस्सतीति। तमेनं पस्सामि अपरेन समयेन दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन कायस्स भेदा परं मरणा अपायं दुग्गतिं विनिपातं निरयं उपपन्नं, एकन्तदुक्खा तिब्बा कटुका वेदना वेदयमानं।
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. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannaṁ, ekantadukkhā tibbā kaṭukā vedanā vedayamānaṁ.
इध पनाहं, सारिपुत्त, एकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि—तथायं पुग्गलो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो, यथा कायस्स भेदा परं मरणा तिरच्छानयोनिं उपपज्जिस्सतीति। तमेनं पस्सामि अपरेन समयेन दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन कायस्स भेदा परं मरणा तिरच्छानयोनिं उपपन्नं, दुक्खा तिब्बा कटुका वेदना वेदयमानं। सेय्यथापि, सारिपुत्त, गूथकूपो साधिकपोरिसो, पूरो गूथस्स। अथ पुरिसो आगच्छेय्य घम्माभितत्तो घम्मपरेतो किलन्तो तसितो पिपासितो एकायनेन मग्गेन तमेव गूथकूपं पणिधाय। तमेनं चक्खुमा पुरिसो दिस्वा एवं वदेय्य: ‘तथायं भवं पुरिसो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो यथा इमंयेव गूथकूपं आगमिस्सतीऽति। तमेनं पस्सेय्य अपरेन समयेन तस्मिं गूथकूपे पतितं, दुक्खा तिब्बा कटुका वेदना वेदयमानं।
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. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā tiracchānayoniṁ upapannaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ. Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva gūthakūpaṁ paṇidhāya. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho yathā imaṁyeva gūthakūpaṁ āgamissatī’ti. Tamenaṁ passeyya aparena samayena tasmiṁ gūthakūpe patitaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ.
When I’ve comprehended the mind of a certain person, I understand: ‘This person … will be reborn in the animal realm.’ Then some time later I see that they have indeed been reborn in the animal realm, where they suffer painful feelings, sharp and severe. Suppose there was a sewer deeper than a man’s height, full to the brim with feces. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same sewer. If a person with clear eyes saw them, they’d say: ‘This person is proceeding in such a way and has entered such a path that they will arrive at that very sewer.’ Then some time later they see that they have indeed fallen into that sewer, where they suffer painful feelings, sharp and severe. …
एवमेव खो अहं, सारिपुत्त, इधेकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि—तथायं पुग्गलो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो, यथा कायस्स भेदा परं मरणा तिरच्छानयोनिं उपपज्जिस्सतीति। तमेनं पस्सामि अपरेन समयेन दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन कायस्स भेदा परं मरणा तिरच्छानयोनिं उपपन्नं, दुक्खा तिब्बा कटुका वेदना वेदयमानं।
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 tiracchānayoniṁ upapannaṁ, dukkhā tibbā kaṭukā vedanā vedayamānaṁ.
इध पनाहं, सारिपुत्त, एकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि—तथायं पुग्गलो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो, यथा कायस्स भेदा परं मरणा पेत्तिविसयं उपपज्जिस्सतीति। तमेनं पस्सामि अपरेन समयेन दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन कायस्स भेदा परं मरणा पेत्तिविसयं उपपन्नं, दुक्खबहुला वेदना वेदयमानं। सेय्यथापि, सारिपुत्त, रुक्खो विसमे भूमिभागे जातो तनुपत्तपलासो कबरच्छायो। अथ पुरिसो आगच्छेय्य घम्माभितत्तो घम्मपरेतो किलन्तो तसितो पिपासितो एकायनेन मग्गेन तमेव रुक्खं पणिधाय। तमेनं चक्खुमा पुरिसो दिस्वा एवं वदेय्य: ‘तथायं भवं पुरिसो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो, यथा इमंयेव रुक्खं आगमिस्सतीऽति। तमेनं पस्सेय्य, अपरेन समयेन तस्स रुक्खस्स छायाय निसिन्नं वा निपन्नं वा दुक्खबहुला वेदना वेदयमानं।
Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi—tathāyaṁ puggalo paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapajjissatīti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannaṁ, dukkhabahulā vedanā vedayamānaṁ. Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṁ paṇidhāya. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva rukkhaṁ āgamissatī’ti. Tamenaṁ passeyya, aparena samayena tassa rukkhassa chāyāya nisinnaṁ vā nipannaṁ vā dukkhabahulā vedanā vedayamānaṁ.
When I’ve comprehended the mind of a certain person, I understand: ‘This person … will be reborn in the ghost realm.’ Then some time later I see that they have indeed been reborn in the ghost realm, where they experience many painful feelings. Suppose there was a tree growing on rugged ground, with thin foliage casting dappled shade. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same tree. If a person with clear eyes saw them, they’d say: ‘This person is proceeding in such a way and has entered such a path that they will arrive at that very tree.’ Then some time later they see them sitting or lying under that tree, where they experience many painful feelings. …
एवमेव खो अहं, सारिपुत्त, इधेकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि—तथायं पुग्गलो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो, यथा कायस्स भेदा परं मरणा पेत्तिविसयं उपपज्जिस्सतीति। तमेनं पस्सामि अपरेन समयेन दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन कायस्स भेदा परं मरणा पेत्तिविसयं उपपन्नं, दुक्खबहुला वेदना वेदयमानं।
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 pettivisayaṁ upapajjissatīti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā pettivisayaṁ upapannaṁ, dukkhabahulā vedanā vedayamānaṁ.
इध पनाहं, सारिपुत्त, एकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि—तथायं पुग्गलो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो यथा कायस्स भेदा परं मरणा मनुस्सेसु उपपज्जिस्सतीति। तमेनं पस्सामि अपरेन समयेन दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन कायस्स भेदा परं मरणा मनुस्सेसु उपपन्नं, सुखबहुला वेदना वेदयमानं। सेय्यथापि, सारिपुत्त, रुक्खो समे भूमिभागे जातो बहलपत्तपलासो सन्दच्छायो। अथ पुरिसो आगच्छेय्य घम्माभितत्तो घम्मपरेतो किलन्तो तसितो पिपासितो एकायनेन मग्गेन तमेव रुक्खं पणिधाय। तमेनं चक्खुमा पुरिसो दिस्वा एवं वदेय्य: ‘तथायं भवं पुरिसो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो, यथा इममेव रुक्खं आगमिस्सतीऽति। तमेनं पस्सेय्य अपरेन समयेन तस्स रुक्खस्स छायाय निसिन्नं वा निपन्नं वा सुखबहुला वेदना वेदयमानं।
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. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā manussesu upapannaṁ, sukhabahulā vedanā vedayamānaṁ. Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva rukkhaṁ paṇidhāya. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imameva rukkhaṁ āgamissatī’ti. Tamenaṁ passeyya aparena samayena tassa rukkhassa chāyāya nisinnaṁ vā nipannaṁ vā sukhabahulā vedanā vedayamānaṁ.
When I’ve comprehended the mind of a certain person, I understand: ‘This person … will be reborn among human beings.’ Then some time later I see that they have indeed been reborn among human beings, where they experience many pleasant feelings. Suppose there was a tree growing on smooth ground, with abundant foliage casting dense shade. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same tree. If a person with clear eyes saw them, they’d say: ‘This person is proceeding in such a way and has entered such a path that they will arrive at that very tree.’ Then some time later they see them sitting or lying under that tree, where they experience many pleasant feelings. …
एवमेव खो अहं, सारिपुत्त, इधेकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि—तथायं पुग्गलो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो यथा कायस्स भेदा परं मरणा मनुस्सेसु उपपज्जिस्सतीति। तमेनं पस्सामि अपरेन समयेन दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन कायस्स भेदा परं मरणा मनुस्सेसु उपपन्नं, सुखबहुला वेदना वेदयमानं।
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 manussesu upapajjissatīti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā manussesu upapannaṁ, sukhabahulā vedanā vedayamānaṁ.
इध पनाहं, सारिपुत्त, एकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि: ‘तथायं पुग्गलो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो, यथा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिस्सतीऽति। तमेनं पस्सामि अपरेन समयेन दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्नं, एकन्तसुखा वेदना वेदयमानं। सेय्यथापि, सारिपुत्त, पासादो, तत्रास्स कूटागारं उल्लित्तावलित्तं निवातं फुसितग्गळं पिहितवातपानं। तत्रास्स पल्लङ्को गोनकत्थतो पटिकत्थतो पटलिकत्थतो कदलिमिगपवरपच्चत्थरणो सौत्तरच्छदो उभतोलोहितकूपधानो। अथ पुरिसो आगच्छेय्य घम्माभितत्तो घम्मपरेतो किलन्तो तसितो पिपासितो एकायनेन मग्गेन तमेव पासादं पणिधाय। तमेनं चक्खुमा पुरिसो दिस्वा एवं वदेय्य: ‘तथायं भवं पुरिसो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो, यथा इमंयेव पासादं आगमिस्सतीऽति। तमेनं पस्सेय्य अपरेन समयेन तस्मिं पासादे तस्मिं कूटागारे तस्मिं पल्लङ्के निसिन्नं वा निपन्नं वा एकन्तसुखा वेदना वेदयमानं।
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. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ, ekantasukhā vedanā vedayamānaṁ. Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ. Tatrāssa pallaṅko gonakatthato paṭikatthato paṭalikatthato kadalimigapavarapaccattharaṇo sauttaracchado ubhatolohitakūpadhāno. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pāsādaṁ paṇidhāya. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘tathāyaṁ bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pāsādaṁ āgamissatī’ti. Tamenaṁ passeyya aparena samayena tasmiṁ pāsāde tasmiṁ kūṭāgāre tasmiṁ pallaṅke nisinnaṁ vā nipannaṁ vā ekantasukhā vedanā vedayamānaṁ.
When I’ve comprehended the mind of a certain person, I understand: ‘This person … will be reborn in a good place, a heavenly realm.’ Then some time later I see that they have indeed been reborn in a heavenly realm, where they experience exclusively pleasant feelings. Suppose there was a stilt longhouse with a peaked roof, plastered inside and out, draft-free, with latches fastened and windows shuttered. And it had a couch spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same stilt longhouse. If a person with clear eyes saw them, they’d say: ‘This person is proceeding in such a way and has entered such a path that they will arrive at that very stilt longhouse.’ Then some time later they see them sitting or lying in that stilt longhouse, where they experience exclusively pleasant feelings. …
एवमेव खो अहं, सारिपुत्त, इधेकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि—तथायं पुग्गलो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो यथा कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपज्जिस्सतीति। तमेनं पस्सामि अपरेन समयेन दिब्बेन चक्खुना विसुद्धेन अतिक्कन्तमानुसकेन कायस्स भेदा परं मरणा सुगतिं सग्गं लोकं उपपन्नं, एकन्तसुखा वेदना वेदयमानं।
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 sugatiṁ saggaṁ lokaṁ upapajjissatīti. Tamenaṁ passāmi aparena samayena dibbena cakkhunā visuddhena atikkantamānusakena kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannaṁ, ekantasukhā vedanā vedayamānaṁ.
इध पनाहं, सारिपुत्त, एकच्चं पुग्गलं चेतसा चेतो परिच्च पजानामि—तथायं पुग्गलो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो, यथा आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सतीति। तमेनं पस्सामि अपरेन समयेन आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरन्तं, एकन्तसुखा वेदना वेदयमानं। सेय्यथापि, सारिपुत्त, पोक्खरणी अच्छोदका सातोदका सीतोदका सेतका सुपतित्था रमणीया। अविदूरे चस्सा तिब्बो वनसण्डो। अथ पुरिसो आगच्छेय्य घम्माभितत्तो घम्मपरेतो किलन्तो तसितो पिपासितो एकायनेन मग्गेन तमेव पोक्खरणिं पणिधाय। तमेनं चक्खुमा पुरिसो दिस्वा एवं वदेय्य: ‘तथा भवं पुरिसो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो, यथा इमंयेव पोक्खरणिं आगमिस्सतीऽति। तमेनं पस्सेय्य अपरेन समयेन तं पोक्खरणिं ओगाहेत्वा न्हायित्वा च पिवित्वा च सब्बदरथकिलमथपरिळाहं पटिप्पस्सम्भेत्वा पच्चुत्तरित्वा तस्मिं वनसण्डे निसिन्नं वा निपन्नं वा, एकन्तसुखा वेदना वेदयमानं।
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. Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ. Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Avidūre cassā tibbo vanasaṇḍo. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito ekāyanena maggena tameva pokkharaṇiṁ paṇidhāya. Tamenaṁ cakkhumā puriso disvā evaṁ vadeyya: ‘tathā bhavaṁ puriso paṭipanno tathā ca iriyati tañca maggaṁ samārūḷho, yathā imaṁyeva pokkharaṇiṁ āgamissatī’ti. Tamenaṁ passeyya aparena samayena taṁ pokkharaṇiṁ ogāhetvā nhāyitvā ca pivitvā ca sabbadarathakilamathapariḷāhaṁ paṭippassambhetvā paccuttaritvā tasmiṁ vanasaṇḍe nisinnaṁ vā nipannaṁ vā, ekantasukhā vedanā vedayamānaṁ.
When I’ve comprehended the mind of a certain person, I understand: ‘This person is practicing in such a way and has entered such a path that they will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’ Then some time later I see that they have indeed realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, experiencing exclusively pleasant feelings. Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. And nearby was a dark forest grove. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched. And they have set out on a path that meets with that same lotus pond. If a person with clear eyes saw them, they’d say: ‘This person is proceeding in such a way and has entered such a path that they will arrive at that very lotus pond.’ Then some time later they would see that person after they had plunged into that lotus pond, bathed and drunk. When all their stress, weariness, and heat exhaustion had faded away, they emerged and sat or lay down in that woodland thicket, where they experienced exclusively pleasant feelings.
एवमेव खो अहं, सारिपुत्त, इधेकच्चं पुग्गलं एवं चेतसा चेतो परिच्च पजानामि: ‘तथायं पुग्गलो पटिपन्नो तथा च इरियति तञ्च मग्गं समारूळ्हो, यथा आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरिस्सतीऽति। तमेनं पस्सामि अपरेन समयेन आसवानं खया अनासवं चेतोविमुत्तिं पञ्ञाविमुत्तिं दिट्ठेव धम्मे सयं अभिञ्ञा सच्छिकत्वा उपसम्पज्ज विहरन्तं, एकन्तसुखा वेदना वेदयमानं। इमा खो, सारिपुत्त, पञ्च गतियो।
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. Tamenaṁ passāmi aparena samayena āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantaṁ, ekantasukhā vedanā vedayamānaṁ. Imā kho, sāriputta, pañca gatiyo.
In the same way, when I’ve comprehended the mind of a person, I understand: ‘This person is practicing in such a way and has entered such a path that they will realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements.’ Then some time later I see that they have indeed realized the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, experiencing exclusively pleasant feelings. These are the five destinations.
यो खो मं, सारिपुत्त, एवं जानन्तं एवं पस्सन्तं एवं वदेय्य: ‘नत्थि समणस्स गोतमस्स उत्तरि मनुस्सधम्मा अलमरियञाणदस्सनविसेसो; तक्कपरियाहतं समणो गोतमो धम्मं देसेति वीमंसानुचरितं सयम्पटिभानन्ऽति तं, सारिपुत्त, वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा यथाभतं निक्खित्तो एवं निरये। सेय्यथापि, सारिपुत्त, भिक्खु सीलसम्पन्नो समाधिसम्पन्नो पञ्ञासम्पन्नो दिट्ठेव धम्मे अञ्ञं आराधेय्य; एवं सम्पदमिदं, सारिपुत्त, वदामि तं वाचं अप्पहाय तं चित्तं अप्पहाय तं दिट्ठिं अप्पटिनिस्सज्जित्वा यथाभतं निक्खित्तो एवं निरये।
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 taṁ vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye.
When I know and see in this way, suppose someone were to say this: ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones. He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.’ Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. Just as a bhikkhu accomplished in ethics, immersion, and wisdom would reach enlightenment in this very life, such is the consequence, I say. Unless they give up that speech and thought, and let go of that view, they will be cast down to hell.
अभिजानामि खो पनाहं, सारिपुत्त, चतुरङ्गसमन्नागतं ब्रह्मचरियं चरिता—तपस्सी सुदं होमि परमतपस्सी, लूखो सुदं होमि परमलूखो, जेगुच्छी सुदं होमि परमजेगुच्छी, पविवित्तो सुदं होमि परमपविवित्तो।
Abhijānāmi kho panāhaṁ, sāriputta, caturaṅgasamannāgataṁ brahmacariyaṁ caritā—tapassī sudaṁ homi paramatapassī, lūkho sudaṁ homi paramalūkho, jegucchī sudaṁ homi paramajegucchī, pavivitto sudaṁ3 homi paramapavivitto.
Sāriputta, I recall having practiced a spiritual path consisting of four factors. I used to be a fervent mortifier, the ultimate fervent mortifier. I used to live rough, the ultimate rough-liver. I used to live in disgust at sin, the ultimate one living in disgust at sin. I used to be secluded, in ultimate seclusion.
तत्रास्सु मे इदं, सारिपुत्त, तपस्सिताय होति—अचेलको होमि मुत्ताचारो हत्थापलेखनो, नएहिभद्दन्तिको नतिट्ठभद्दन्तिको; नाभिहटं न उद्दिस्सकतं न निमन्तनं सादियामि। सो न कुम्भिमुखा पटिग्गण्हामि, न कळोपिमुखा पटिग्गण्हामि, न एळकमन्तरं, न दण्डमन्तरं, न मुसलमन्तरं, न द्विन्नं भुञ्जमानानं, न गब्भिनिया, न पायमानाय, न पुरिसन्तरगताय, न सङ्कित्तीसु, न यत्थ सा उपट्ठितो होति, न यत्थ मक्खिका सण्डसण्डचारिनी; न मच्छं न मंसं न सुरं न मेरयं न थुसोदकं पिवामि; सो एकागारिको वा होमि एकालोपिको, द्वागारिको वा होमि द्वालोपिको …पे… सत्तागारिको वा होमि सत्तालोपिको; एकिस्सापि दत्तिया यापेमि, द्वीहिपि दत्तीहि यापेमि …पे… सत्तहिपि दत्तीहि यापेमि; एकाहिकम्पि आहारं आहारेमि, द्वीहिकम्पि आहारं आहारेमि …पे… सत्ताहिकम्पि आहारं आहारेमि; इति एवरूपं अद्धमासिकम्पि परियायभत्तभोजनानुयोगमनुयुत्तो विहरामि।
Tatrāssu me idaṁ, sāriputta, tapassitāya hoti—acelako homi muttācāro hatthāpalekhano, naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyāmi. 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… sattahipi dattīhi yāpemi; ekāhikampi āhāraṁ āhāremi, dvīhikampi āhāraṁ āhāremi …pe… sattāhikampi āhāraṁ āhāremi; iti evarūpaṁ addhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharāmi.
And this is what my fervent mortification was like. I went naked, ignoring conventions. I licked my hands, and didn’t come or stop when asked. I didn’t consent to food brought to me, or food prepared specially for me, or an invitation for a meal. I didn’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where food for distribution is advertised; or where there’s a dog waiting or flies buzzing. I accepted no fish or meat or liquor or wine, and drank no beer. I went to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. I fed on one saucer a day, two saucers a day, up to seven saucers a day. I ate once a day, once every second day, up to once a week, and so on, even up to once a fortnight. I lived committed to the practice of eating food at set intervals.
सो साकभक्खो वा होमि, सामाकभक्खो वा होमि, नीवारभक्खो वा होमि, दद्दुलभक्खो वा होमि, हटभक्खो वा होमि, कणभक्खो वा होमि, आचामभक्खो वा होमि, पिञ्ञाकभक्खो वा होमि, तिणभक्खो वा होमि, गोमयभक्खो वा होमि, वनमूलफलाहारो यापेमि पवत्तफलभोजी।
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 ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. I survived on forest roots and fruits, or eating fallen fruit.
सो साणानिपि धारेमि, मसाणानिपि धारेमि, छवदुस्सानिपि धारेमि, पंसुकूलानिपि धारेमि, तिरीटानिपि धारेमि, अजिनम्पि धारेमि, अजिनक्खिपम्पि धारेमि, कुसचीरम्पि धारेमि, वाकचीरम्पि धारेमि, फलकचीरम्पि धारेमि, केसकम्बलम्पि धारेमि, वाळकम्बलम्पि धारेमि, उलूकपक्खम्पि धारेमि; केसमस्सुलोचकोपि होमि केसमस्सुलोचनानुयोगमनुयुत्तो; उब्भट्ठकोपि होमि आसनपटिक्खित्तो; उक्कुटिकोपि होमि उक्कुटिकप्पधानमनुयुत्तो; कण्टकापस्सयिकोपि होमि कण्टकापस्सये सेय्यं कप्पेमि; सायततियकम्पि उदकोरोहनानुयोगमनुयुत्तो विहरामि—इति एवरूपं अनेकविहितं कायस्स आतापनपरितापनानुयोगमनुयुत्तो विहरामि। इदंसु मे, सारिपुत्त, तपस्सिताय होति।
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. Idaṁsu me, sāriputta, tapassitāya hoti.
I wore robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. I tore out hair and beard, committed to this practice. I constantly stood, refusing seats. I squatted, committed to the endeavor of squatting. I lay on a mat of thorns, making a mat of thorns my bed. I was committed to the practice of immersion in water three times a day, including the evening. And so I lived committed to practicing these various ways of mortifying and tormenting the body. Such was my practice of fervent mortification.
तत्रास्सु मे इदं, सारिपुत्त, लूखस्मिं होति—नेकवस्सगणिकं रजोजल्लं काये सन्निचितं होति पपटिकजातं। सेय्यथापि, सारिपुत्त, तिन्दुकखाणु नेकवस्सगणिको सन्निचितो होति पपटिकजातो, एवमेवास्सु मे, सारिपुत्त, नेकवस्सगणिकं रजोजल्लं काये सन्निचितं होति पपटिकजातं। तस्स मय्हं, सारिपुत्त, न एवं होति: ‘अहो वताहं इमं रजोजल्लं पाणिना परिमज्जेय्यं, अञ्ञे वा पन मे इमं रजोजल्लं पाणिना परिमज्जेय्युन्ऽति। एवम्पि मे, सारिपुत्त, न होति। इदंसु मे, सारिपुत्त, लूखस्मिं होति।
Tatrāssu me idaṁ, sāriputta, lūkhasmiṁ hoti—nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ. Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ. Tassa mayhaṁ, sāriputta, na evaṁ hoti: ‘aho vatāhaṁ imaṁ rajojallaṁ pāṇinā parimajjeyyaṁ, aññe vā pana me imaṁ rajojallaṁ pāṇinā parimajjeyyun’ti. Evampi me, sāriputta, na hoti. Idaṁsu me, sāriputta, lūkhasmiṁ hoti.
And this is what my rough living was like. The dust and dirt built up on my body over many years until it started flaking off. It’s like the trunk of a pale-moon ebony tree, which builds up bark over many years until it starts flaking off. But it didn’t occur to me: ‘Oh, this dust and dirt must be rubbed off by my hand or another’s.’ That didn’t occur to me. Such was my rough living.
तत्रास्सु मे इदं, सारिपुत्त, जेगुच्छिस्मिं होति—सो खो अहं, सारिपुत्त, सतोव अभिक्कमामि, सतोव पटिक्कमामि, याव उदकबिन्दुम्हिपि मे दया पच्चुपट्ठिता होति: ‘माहं खुद्दके पाणे विसमगते सङ्घातं आपादेसिन्ऽति। इदंसु मे, सारिपुत्त, जेगुच्छिस्मिं होति।
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. Idaṁsu me, sāriputta, jegucchismiṁ hoti.
And this is what my living in disgust of sin was like. I’d step forward or back ever so mindfully. I was full of pity even regarding a drop of water, thinking: ‘May I not accidentally injure any little creatures that happen to be in the wrong place.’ Such was my living in disgust of sin.
तत्रास्सु मे इदं, सारिपुत्त, पविवित्तस्मिं होति—सो खो अहं, सारिपुत्त, अञ्ञतरं अरञ्ञायतनं अज्झोगाहेत्वा विहरामि। यदा पस्सामि गोपालकं वा पसुपालकं वा तिणहारकं वा कट्ठहारकं वा वनकम्मिकं वा, वनेन वनं गहनेन गहनं निन्नेन निन्नं थलेन थलं सम्पतामि। तं किस्स हेतु? मा मं ते अद्दसंसु अहञ्च मा ते अद्दसन्ति। सेय्यथापि, सारिपुत्त, आरञ्ञको मगो मनुस्से दिस्वा वनेन वनं गहनेन गहनं निन्नेन निन्नं थलेन थलं सम्पतति; एवमेव खो अहं, सारिपुत्त, यदा पस्सामि गोपालकं वा पसुपालकं वा तिणहारकं वा कट्ठहारकं वा वनकम्मिकं वा वनेन वनं गहनेन गहनं निन्नेन निन्नं थलेन थलं सम्पतामि। तं किस्स हेतु? मा मं ते अद्दसंसु अहञ्च मा ते अद्दसन्ति। इदंसु मे, सारिपुत्त, पविवित्तस्मिं होति।
Tatrāssu me idaṁ, sāriputta, pavivittasmiṁ hoti—so kho ahaṁ, sāriputta, aññataraṁ araññāyatanaṁ ajjhogāhetvā viharāmi. Yadā passāmi gopālakaṁ vā pasupālakaṁ vā tiṇahārakaṁ vā kaṭṭhahārakaṁ vā vanakammikaṁ vā, vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatāmi. Taṁ kissa hetu? Mā maṁ te addasaṁsu ahañca mā te addasanti. 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. Taṁ kissa hetu? Mā maṁ te addasaṁsu ahañca mā te addasanti. Idaṁsu me, sāriputta, pavivittasmiṁ hoti.
And this is what my seclusion was like. I would plunge deep into a wilderness region and stay there. When I saw a cowherd or a shepherd, or someone gathering grass or sticks, or a lumberjack, I’d flee from forest to forest, from thicket to thicket, from valley to valley, from uplands to uplands. Why is that? So that I wouldn’t see them, nor they me. I fled like a wild deer seeing a human being. Such was my practice of seclusion.
सो खो अहं, सारिपुत्त, ये ते गोट्ठा पट्ठितगावो अपगतगोपालका, तत्थ चतुक्कुण्डिको उपसङ्कमित्वा यानि तानि वच्छकानं तरुणकानं धेनुपकानं गोमयानि तानि सुदं आहारेमि। यावकीवञ्च मे, सारिपुत्त, सकं मुत्तकरीसं अपरियादिन्नं होति, सकंयेव सुदं मुत्तकरीसं आहारेमि। इदंसु मे, सारिपुत्त, महाविकटभोजनस्मिं होति।
So kho ahaṁ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṁ taruṇakānaṁ dhenupakānaṁ gomayāni tāni sudaṁ āhāremi. Yāvakīvañca me, sāriputta, sakaṁ muttakarīsaṁ apariyādinnaṁ hoti, sakaṁyeva sudaṁ muttakarīsaṁ āhāremi. Idaṁsu me, sāriputta, mahāvikaṭabhojanasmiṁ hoti.
I would go on all fours into the cow-pens after the cattle had left and eat the dung of the young suckling calves. As long as my own urine and excrement lasted, I would even eat that. Such was my eating of most unnatural things.
सो खो अहं, सारिपुत्त, अञ्ञतरं भिंसनकं वनसण्डं अज्झोगाहेत्वा विहरामि। तत्रास्सुदं, सारिपुत्त, भिंसनकस्स वनसण्डस्स भिंसनकतस्मिं होति—यो कोचि अवीतरागो तं वनसण्डं पविसति, येभुय्येन लोमानि हंसन्ति। सो खो अहं, सारिपुत्त, या ता रत्तियो सीता हेमन्तिका अन्तरट्ठका हिमपातसमया तथारूपासु रत्तीसु रत्तिं अब्भोकासे विहरामि, दिवा वनसण्डे; गिम्हानं पच्छिमे मासे दिवा अब्भोकासे विहरामि, रत्तिं वनसण्डे। अपिस्सु मं, सारिपुत्त, अयं अनच्छरियगाथा पटिभासि पुब्बे अस्सुतपुब्बा:
So kho ahaṁ, sāriputta, aññataraṁ bhiṁsanakaṁ vanasaṇḍaṁ ajjhogāhetvā viharāmi. Tatrāssudaṁ, sāriputta, bhiṁsanakassa vanasaṇḍassa bhiṁsanakatasmiṁ hoti—yo koci avītarāgo taṁ vanasaṇḍaṁ pavisati, yebhuyyena lomāni haṁsanti. So kho ahaṁ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā4 tathārūpāsu rattīsu rattiṁ abbhokāse viharāmi, divā vanasaṇḍe; gimhānaṁ pacchime māse divā abbhokāse viharāmi, rattiṁ vanasaṇḍe. Apissu maṁ, sāriputta, ayaṁ anacchariyagāthā paṭibhāsi pubbe assutapubbā:
I would plunge deep into an awe-inspiring forest grove and stay there. It was so awe-inspiring that normally it would make your hair stand on end if you weren’t free of greed. And on days such as the cold spell when the snow falls in the dead of winter, I stayed in the open by night and in the forest by day. But in the last month of summer I’d stay in the open by day and in the forest by night. And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me:
‘सोतत्तो सोसिन्नो चेव, एको भिंसनके वने; नग्गो न चग्गिमासीनो, एसनापसुतो मुनीऽति।
‘Sotatto sosinno5 ceva, eko bhiṁsanake vane; Naggo na caggimāsīno, esanāpasuto munī’ti.
‘Scorched and frozen, alone in the awe-inspiring forest. Naked, no fire to sit beside, the sage still pursues his quest.’
सो खो अहं, सारिपुत्त, सुसाने सेय्यं कप्पेमि छवट्ठिकानि उपधाय। अपिस्सु मं, सारिपुत्त, गामण्डला उपसङ्कमित्वा ओट्ठुभन्तिपि, ओमुत्तेन्तिपि, पंसुकेनपि ओकिरन्ति, कण्णसोतेसुपि सलाकं पवेसेन्ति। न खो पनाहं, सारिपुत्त, अभिजानामि तेसु पापकं चित्तं उप्पादेता। इदंसु मे, सारिपुत्त, उपेक्खाविहारस्मिं होति।
So kho ahaṁ, sāriputta, susāne seyyaṁ kappemi chavaṭṭhikāni upadhāya. Apissu maṁ, sāriputta, gāmaṇḍalā6 upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṁsukenapi okiranti, kaṇṇasotesupi salākaṁ pavesenti. Na kho panāhaṁ, sāriputta, abhijānāmi tesu pāpakaṁ cittaṁ uppādetā. Idaṁsu me, sāriputta, upekkhāvihārasmiṁ hoti.
I would make my bed in a charnel ground, with the bones of the dead for a pillow. Then the cowboys would come up to me. They’d spit and piss on me, throw mud on me, even poke sticks in my ears. But I don’t recall ever having a bad thought about them. Such was my abiding in equanimity.
सन्ति खो पन, सारिपुत्त, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘आहारेन सुद्धीऽति। ते एवमाहंसु: ‘कोलेहि यापेमाऽति। ते कोलम्पि खादन्ति, कोलचुण्णम्पि खादन्ति, कोलोदकम्पि पिवन्ति—अनेकविहितम्पि कोलविकतिं परिभुञ्जन्ति। अभिजानामि खो पनाहं, सारिपुत्त, एकंयेव कोलं आहारं आहारिता। सिया खो पन ते, सारिपुत्त, एवमस्स: ‘महा नून तेन समयेन कोलो अहोसीऽति। न खो पनेतं, सारिपुत्त, एवं दट्ठब्बं। तदापि एतपरमोयेव कोलो अहोसि सेय्यथापि एतरहि। तस्स मय्हं, सारिपुत्त, एकंयेव कोलं आहारं आहारयतो अधिमत्तकसिमानं पत्तो कायो होति। सेय्यथापि नाम आसीतिकपब्बानि वा काळपब्बानि वा; एवमेवस्सु मे अङ्गपच्चङ्गानि भवन्ति तायेवप्पाहारताय। सेय्यथापि नाम ओट्ठपदं; एवमेवस्सु मे आनिसदं होति तायेवप्पाहारताय। सेय्यथापि नाम वट्टनावळी; एवमेवस्सु मे पिट्ठिकण्टको उन्नतावनतो होति तायेवप्पाहारताय। सेय्यथापि नाम जरसालाय गोपानसियो ओलुग्गविलुग्गा भवन्ति; एवमेवस्सु मे फासुळियो ओलुग्गविलुग्गा भवन्ति तायेवप्पाहारताय। सेय्यथापि नाम गम्भीरे उदपाने उदकतारका गम्भीरगता ओक्खायिका दिस्सन्ति; एवमेवस्सु मे अक्खिकूपेसु अक्खितारका गम्भीरगता ओक्खायिका दिस्सन्ति तायेवप्पाहारताय। सेय्यथापि नाम तित्तकालाबु आमकच्छिन्नो वातातपेन सम्फुटितो होति सम्मिलातो; एवमेवस्सु मे सीसच्छवि सम्फुटिता होति सम्मिलाता तायेवप्पाहारताय। सो खो अहं, सारिपुत्त, ‘उदरच्छविं परिमसिस्सामीऽति पिट्ठिकण्टकंयेव परिग्गण्हामि, ‘पिट्ठिकण्टकं परिमसिस्सामीऽति उदरच्छविंयेव परिग्गण्हामि, यावस्सु मे, सारिपुत्त, उदरच्छवि पिट्ठिकण्टकं अल्लीना होति तायेवप्पाहारताय। सो खो अहं, सारिपुत्त, ‘वच्चं वा मुत्तं वा करिस्सामीऽति तत्थेव अवकुज्जो पपतामि तायेवप्पाहारताय। सो खो अहं, सारिपुत्त, तमेव कायं अस्सासेन्तो पाणिना गत्तानि अनोमज्जामि। तस्स मय्हं, सारिपुत्त, पाणिना गत्तानि अनोमज्जतो पूतिमूलानि लोमानि कायस्मा पतन्ति तायेवप्पाहारताय।
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘āhārena suddhī’ti. Te evamāhaṁsu: ‘kolehi yāpemā’ti. Te kolampi khādanti, kolacuṇṇampi khādanti, kolodakampi pivanti—anekavihitampi kolavikatiṁ paribhuñjanti. Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhāritā. Siyā kho pana te, sāriputta, evamassa: ‘mahā nūna tena samayena kolo ahosī’ti. Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. Tadāpi etaparamoyeva kolo ahosi seyyathāpi etarahi. Tassa mayhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. 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 samphuṭito7 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.
There are some ascetics and brahmins who have this doctrine and view: ‘Purity comes from food.’ They say: ‘Let’s live on jujubes.’ So they eat jujubes and jujube powder, and drink jujube juice. And they enjoy many jujube concoctions. I recall eating just a single jujube. You might think that at that time the jujubes must have been very big. But you should not see it like this. The jujubes then were at most the same size as today. Eating so very little, my body became extremely emaciated. Due to eating so little, my limbs became like the joints of an eighty-year-old or a corpse, my bottom became like a camel’s hoof, my vertebrae stuck out like beads on a string, and my ribs were as gaunt as the broken-down rafters on an old barn. Due to eating so little, the gleam of my eyes sank deep in their sockets, like the gleam of water sunk deep down a well. Due to eating so little, my scalp shriveled and withered like a green bitter-gourd in the wind and sun. Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly. Due to eating so little, when I tried to urinate or defecate I fell face down right there. Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.
सन्ति खो पन, सारिपुत्त, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘आहारेन सुद्धीऽति। ते एवमाहंसु: ‘मुग्गेहि यापेम …पे… तिलेहि यापेम …पे… तण्डुलेहि यापेमाऽति। ते तण्डुलम्पि खादन्ति, तण्डुलचुण्णम्पि खादन्ति, तण्डुलोदकम्पि पिवन्ति—अनेकविहितम्पि तण्डुलविकतिं परिभुञ्जन्ति। अभिजानामि खो पनाहं, सारिपुत्त, एकंयेव तण्डुलं आहारं आहारिता। सिया खो पन ते, सारिपुत्त, एवमस्स: ‘महा नून तेन समयेन तण्डुलो अहोसीऽति। न खो पनेतं, सारिपुत्त, एवं दट्ठब्बं। तदापि एतपरमोयेव तण्डुलो अहोसि, सेय्यथापि एतरहि। तस्स मय्हं, सारिपुत्त, एकंयेव तण्डुलं आहारं आहारयतो अधिमत्तकसिमानं पत्तो कायो होति। सेय्यथापि नाम आसीतिकपब्बानि वा काळपब्बानि वा; एवमेवस्सु मे अङ्गपच्चङ्गानि भवन्ति तायेवप्पाहारताय। सेय्यथापि नाम ओट्ठपदं; एवमेवस्सु मे आनिसदं होति तायेवप्पाहारताय। सेय्यथापि नाम वट्टनावळी; एवमेवस्सु मे पिट्ठिकण्टको उन्नतावनतो होति तायेवप्पाहारताय। सेय्यथापि नाम जरसालाय गोपानसियो ओलुग्गविलुग्गा भवन्ति; एवमेवस्सु मे फासुळियो ओलुग्गविलुग्गा भवन्ति तायेवप्पाहारताय। सेय्यथापि नाम गम्भीरे उदपाने उदकतारका गम्भीरगता ओक्खायिका दिस्सन्ति; एवमेवस्सु मे अक्खिकूपेसु अक्खितारका गम्भीरगता ओक्खायिका दिस्सन्ति तायेवप्पाहारताय। सेय्यथापि नाम तित्तकालाबु आमकच्छिन्नो वातातपेन सम्फुटितो होति सम्मिलातो; एवमेवस्सु मे सीसच्छवि सम्फुटिता होति सम्मिलाता तायेवप्पाहारताय। सो खो अहं, सारिपुत्त, ‘उदरच्छविं परिमसिस्सामीऽति पिट्ठिकण्टकंयेव परिग्गण्हामि, ‘पिट्ठिकण्टकं परिमसिस्सामीऽति उदरच्छविंयेव परिग्गण्हामि। यावस्सु मे, सारिपुत्त, उदरच्छवि पिट्ठिकण्टकं अल्लीना होति तायेवप्पाहारताय। सो खो अहं, सारिपुत्त, ‘वच्चं वा मुत्तं वा करिस्सामीऽति तत्थेव अवकुज्जो पपतामि तायेवप्पाहारताय। सो खो अहं, सारिपुत्त, तमेव कायं अस्सासेन्तो पाणिना गत्तानि अनोमज्जामि। तस्स मय्हं, सारिपुत्त, पाणिना गत्तानि अनोमज्जतो पूतिमूलानि लोमानि कायस्मा पतन्ति तायेवप्पाहारताय।
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘āhārena suddhī’ti. Te evamāhaṁsu: ‘muggehi yāpema …pe… tilehi yāpema …pe… taṇḍulehi yāpemā’ti. Te taṇḍulampi khādanti, taṇḍulacuṇṇampi khādanti, taṇḍulodakampi pivanti—anekavihitampi taṇḍulavikatiṁ paribhuñjanti. Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhāritā. Siyā kho pana te, sāriputta, evamassa: ‘mahā nūna tena samayena taṇḍulo ahosī’ti. Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. Tadāpi etaparamoyeva taṇḍulo ahosi, seyyathāpi etarahi. Tassa mayhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti. Seyyathāpi nāma āsītikapabbāni vā kāḷapabbāni vā; evamevassu me aṅgapaccaṅgāni bhavanti tāyevappāhāratāya. 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.
There are some ascetics and brahmins who have this doctrine and view: ‘Purity comes from food.’ They say: ‘Let’s live on mung beans.’ … ‘Let’s live on sesame.’ … ‘Let’s live on ordinary rice.’ … Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out.
तायपि खो अहं, सारिपुत्त, इरियाय ताय पटिपदाय ताय दुक्करकारिकाय नाज्झगमं उत्तरिं मनुस्सधम्मा अलमरियञाणदस्सनविसेसं। तं किस्स हेतु? इमिस्सायेव अरियाय पञ्ञाय अनधिगमा, यायं अरिया पञ्ञा अधिगता अरिया निय्यानिका, निय्याति तक्करस्स सम्मा दुक्खक्खयाय।
Tāyapi kho ahaṁ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṁ uttariṁ manussadhammā alamariyañāṇadassanavisesaṁ. Taṁ kissa hetu? Imissāyeva ariyāya paññāya anadhigamā, yāyaṁ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya.
But Sāriputta, I did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones by that conduct, that practice, that grueling work. Why is that? Because I didn’t achieve that noble wisdom that’s noble and emancipating, and which leads someone who practices it to the complete ending of suffering.
सन्ति खो पन, सारिपुत्त, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘संसारेन सुद्धीऽति। न खो पन सो, सारिपुत्त, संसारो सुलभरूपो यो मया असंसरितपुब्बो इमिना दीघेन अद्धुना, अञ्ञत्र सुद्धावासेहि देवेहि। सुद्धावासे चाहं, सारिपुत्त, देवे संसरेय्यं, नयिमं लोकं पुनरागच्छेय्यं।
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘saṁsārena suddhī’ti. Na kho pana so, sāriputta, saṁsāro sulabharūpo yo mayā asaṁsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṁ, sāriputta, deve saṁsareyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ.
There are some ascetics and brahmins who have this doctrine and view: ‘Purity comes from transmigration.’ But it’s not easy to find a realm that I haven’t previously transmigrated to in all this long time, except for the gods of the pure abodes. For if I had transmigrated to the gods of the pure abodes I would not have returned to this realm again.
सन्ति खो पन, सारिपुत्त, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘उपपत्तिया सुद्धीऽति। न खो पन सा, सारिपुत्त, उपपत्ति सुलभरूपा या मया अनुपपन्नपुब्बा इमिना दीघेन अद्धुना, अञ्ञत्र सुद्धावासेहि देवेहि। सुद्धावासे चाहं, सारिपुत्त, देवे उपपज्जेय्यं, नयिमं लोकं पुनरागच्छेय्यं।
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘upapattiyā suddhī’ti. Na kho pana sā, sāriputta, upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṁ, sāriputta, deve upapajjeyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ.
There are some ascetics and brahmins who have this doctrine and view: ‘Purity comes from rebirth.’ But it’s not easy to find any rebirth that I haven’t previously been reborn in …
सन्ति खो पन, सारिपुत्त, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘आवासेन सुद्धीऽति। न खो पन सो, सारिपुत्त, आवासो सुलभरूपो यो मया अनावुट्ठपुब्बो इमिना दीघेन अद्धुना, अञ्ञत्र सुद्धावासेहि देवेहि। सुद्धावासे चाहं, सारिपुत्त, देवे आवसेय्यं, नयिमं लोकं पुनरागच्छेय्यं।
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘āvāsena suddhī’ti. Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo8 iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṁ, sāriputta, deve āvaseyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ.
There are some ascetics and brahmins who have this doctrine and view: ‘Purity comes from abode of rebirth.’ But it’s not easy to find an abode where I haven’t previously abided …
सन्ति खो पन, सारिपुत्त, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘यञ्ञेन सुद्धीऽति। न खो पन सो, सारिपुत्त, यञ्ञो सुलभरूपो यो मया अयिट्ठपुब्बो इमिना दीघेन अद्धुना, तञ्च खो रञ्ञा वा सता खत्तियेन मुद्धावसित्तेन ब्राह्मणेन वा महासालेन।
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaññena suddhī’ti. Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.
There are some ascetics and brahmins who have this doctrine and view: ‘Purity comes from sacrifice.’ But it’s not easy to find a sacrifice that I haven’t previously offered in all this long time, when I was an anointed aristocratic king or a well-to-do brahmin.
सन्ति खो पन, सारिपुत्त, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘अग्गिपरिचरियाय सुद्धीऽति। न खो पन सो, सारिपुत्त, अग्गि सुलभरूपो यो मया अपरिचिण्णपुब्बो इमिना दीघेन अद्धुना, तञ्च खो रञ्ञा वा सता खत्तियेन मुद्धावसित्तेन ब्राह्मणेन वा महासालेन।
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘aggiparicariyāya suddhī’ti. Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena.
There are some ascetics and brahmins who have this doctrine and view: ‘Purity comes from serving the sacred flame.’ But it’s not easy to find a fire that I haven’t previously served in all this long time, when I was an anointed aristocratic king or a well-to-do brahmin.
सन्ति खो पन, सारिपुत्त, एके समणब्राह्मणा एवंवादिनो एवंदिट्ठिनो: ‘यावदेवायं भवं पुरिसो दहरो होति युवा सुसुकाळकेसो भद्रेन योब्बनेन समन्नागतो पठमेन वयसा तावदेव परमेन पञ्ञावेय्यत्तियेन समन्नागतो होति। यतो च खो अयं भवं पुरिसो जिण्णो होति वुद्धो महल्लको अद्धगतो वयोअनुप्पत्तो, आसीतिको वा नावुतिको वा वस्ससतिको वा जातिया, अथ तम्हा पञ्ञावेय्यत्तिया, परिहायतीऽति। न खो पनेतं, सारिपुत्त, एवं दट्ठब्बं। अहं खो पन, सारिपुत्त, एतरहि जिण्णो वुद्धो महल्लको अद्धगतो वयोअनुप्पत्तो, आसीतिको मे वयो वत्तति। इध मे अस्सु, सारिपुत्त, चत्तारो सावका वस्ससतायुका वस्ससतजीविनो, परमाय सतिया च गतिया च धितिया च समन्नागता परमेन च पञ्ञावेय्यत्तियेन। सेय्यथापि, सारिपुत्त, दळ्हधम्मा धनुग्गहो सिक्खितो कतहत्थो कतूपासनो लहुकेन असनेन अप्पकसिरेनेव तिरियं तालच्छायं अतिपातेय्य, एवं अधिमत्तसतिमन्तो एवं अधिमत्तगतिमन्तो एवं अधिमत्तधितिमन्तो एवं परमेन पञ्ञावेय्यत्तियेन समन्नागता। ते मं चतुन्नं सतिपट्ठानानं उपादायुपादाय पञ्हं पुच्छेय्युं, पुट्ठो पुट्ठो चाहं तेसं ब्याकरेय्यं, ब्याकतञ्च मे ब्याकततो धारेय्युं, न च मं दुतियकं उत्तरि पटिपुच्छेय्युं। अञ्ञत्र असितपीतखायितसायिता अञ्ञत्र उच्चारपस्सावकम्मा, अञ्ञत्र निद्दाकिलमथपटिविनोदना अपरियादिन्नायेवस्स, सारिपुत्त, तथागतस्स धम्मदेसना, अपरियादिन्नंयेवस्स तथागतस्स धम्मपदब्यञ्जनं, अपरियादिन्नंयेवस्स तथागतस्स पञ्हपटिभानं। अथ मे ते चत्तारो सावका वस्ससतायुका वस्ससतजीविनो वस्ससतस्स अच्चयेन कालं करेय्युं। मञ्चकेन चेपि मं, सारिपुत्त, परिहरिस्सथ, नेवत्थि तथागतस्स पञ्ञावेय्यत्तियस्स अञ्ञथत्तं।
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. Yato ca kho ayaṁ bhavaṁ puriso jiṇṇo hoti vuddho mahallako addhagato vayoanuppatto, āsītiko vā nāvutiko vā vassasatiko vā jātiyā, atha tamhā paññāveyyattiyā, parihāyatī’ti. Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. Ahaṁ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati. Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena. Seyyathāpi, sāriputta, daḷhadhammā9 dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṁ tālacchāyaṁ atipāteyya, evaṁ adhimattasatimanto evaṁ adhimattagatimanto evaṁ adhimattadhitimanto evaṁ paramena paññāveyyattiyena samannāgatā. Te maṁ catunnaṁ satipaṭṭhānānaṁ upādāyupādāya pañhaṁ puccheyyuṁ, puṭṭho puṭṭho cāhaṁ tesaṁ byākareyyaṁ, byākatañca me byākatato dhāreyyuṁ, na ca maṁ dutiyakaṁ uttari paṭipuccheyyuṁ. Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṁyevassa tathāgatassa dhammapadabyañjanaṁ, apariyādinnaṁyevassa tathāgatassa pañhapaṭibhānaṁ. Atha me te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṁ kareyyuṁ. Mañcakena cepi maṁ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṁ.
There are some ascetics and brahmins who have this doctrine and view: ‘So long as this gentleman is youthful, young, black-haired, blessed with youth, in the prime of life he will be endowed with perfect lucidity of wisdom. But when he’s old, elderly, and senior, advanced in years, and has reached the final stage of life—eighty, ninety, or a hundred years old—he will lose his lucidity of wisdom.’ But you should not see it like this. For now I am old, elderly, and senior, I’m advanced in years, and have reached the final stage of life. I am eighty years old. Suppose I had four disciples with a lifespan of a hundred years. And they each were perfect in memory, range, retention, and perfect lucidity of wisdom. Imagine how easily a well-trained expert archer with a strong bow would shoot a light arrow across the shadow of a palm tree. That’s how extraordinary they were in memory, range, retention, and perfect lucidity of wisdom. They’d bring up questions about the four kinds of mindfulness meditation again and again, and I would answer each question. They’d remember the answers and not ask the same question twice. And they’d pause only to eat and drink, go to the toilet, and sleep to dispel weariness. But the Realized One would not run out of Dhamma teachings, words and phrases of the teachings, or spontaneous answers. And at the end of a hundred years my four disciples would pass away. Even if you have to carry me around on a stretcher, there will never be any deterioration in the Realized One’s lucidity of wisdom.
यं खो तं, सारिपुत्त, सम्मा वदमानो वदेय्य: ‘असम्मोहधम्मो सत्तो लोके उप्पन्नो बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानन्ऽति, ममेव तं सम्मा वदमानो वदेय्य ‘असम्मोहधम्मो सत्तो लोके उप्पन्नो बहुजनहिताय बहुजनसुखाय लोकानुकम्पाय अत्थाय हिताय सुखाय देवमनुस्सानन्ऽ”ति।
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.
And if there’s anyone of whom it may be rightly said that a being not liable to delusion has arisen in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans, it’s of me that this should be said.”
तेन खो पन समयेन आयस्मा नागसमालो भगवतो पिट्ठितो ठितो होति भगवन्तं बीजयमानो। अथ खो आयस्मा नागसमालो भगवन्तं एतदवोच:
Tena kho pana samayena āyasmā nāgasamālo bhagavato piṭṭhito ṭhito hoti bhagavantaṁ bījayamāno. Atha kho āyasmā nāgasamālo bhagavantaṁ etadavoca:
Now at that time Venerable Nāgasamāla was standing behind the Buddha fanning him. Then he said to the Buddha:
“अच्छरियं, भन्ते, अब्भुतं, भन्ते। अपि हि मे, भन्ते, इमं धम्मपरियायं सुत्वा लोमानि हट्ठानि। कोनामो अयं, भन्ते, धम्मपरियायो”ति?
“acchariyaṁ, bhante, abbhutaṁ, bhante. Api hi me, bhante, imaṁ dhammapariyāyaṁ sutvā lomāni haṭṭhāni. Konāmo ayaṁ, bhante, dhammapariyāyo”ti?
“It’s incredible, sir, it’s amazing! While I was listening to this exposition of the teaching my hair stood up! What is the name of this exposition of the teaching?”
“तस्मातिह त्वं, नागसमाल, इमं धम्मपरियायं लोमहंसनपरियायोत्वेव नं धारेही”ति।
“Tasmātiha tvaṁ, nāgasamāla, imaṁ dhammapariyāyaṁ lomahaṁsanapariyāyotveva naṁ dhārehī”ti.
“Well, Nāgasamāla, you may remember this exposition of the teaching as ‘The Hair-raising Discourse’.”
इदमवोच भगवा। अत्तमनो आयस्मा नागसमालो भगवतो भासितं अभिनन्दीति।
Idamavoca bhagavā. Attamano āyasmā nāgasamālo bhagavato bhāsitaṁ abhinandīti.
That is what the Buddha said. Satisfied, Venerable Nāgasamāla was happy with what the Buddha said.
महासीहनादसुत्तं निट्ठितं दुतियं।
Mahāsīhanādasuttaṁ niṭṭhitaṁ dutiyaṁ.
The authoritative text of the Majjhima Nikāya is the Pāli text. The English translation is provided as an aid to the study of the original Pāli text. [CREDITS »]
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