When a bhikkhu who has left the Dhamma and training is disparaging the Buddha’s states as merely human and his teaching as merely leading to the end of suffering, the Buddha counters that this is in fact praise and goes on to enumerate his various attainments.

MN 12 Mahāsīhanāda sutta - The Greater Discourse on The Lion’s Roar

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati bahinagare aparapure vanasaṇḍe.

Thus have I heard—At one time, the Blessed One was dwelling at Vesāli in the grove outside the city to the west.

Tena kho pana samayena sunakkhatto licchaviputto acirapakkanto hoti imasmā dhammavinayā. So vesāliyaṁ parisati evaṁ vācaṁ bhāsati:

Now at that time Sunakkhatta, the son of the Licchavis, had recently left this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|. He spoke thus before the Vesāli assembly:

“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.

“The ascetic Gotama does not have any superhuman state or distinction in |knowledge and vision::understanding and insight; (comm) gaining knowledge and vision via divine eye [ñāṇadassana]| worthy of a noble person. The ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition. And the Dhamma he teaches for that purpose leads the one acting accordingly to the complete |wearing away of suffering::extinction of stress, termination of tension [dukkhakkhaya]|.”

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, early in the morning, having taken his alms bowl and outer robe, the venerable Sāriputta entered Vesāli for alms. The venerable Sāriputta heard Sunakkhatta, the son of the Licchavis, making this statement before the Vesāli assembly: “The ascetic Gotama does not have any superhuman state or distinction in knowledge and vision worthy of a noble person. The ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition. And the Dhamma he teaches leads the one acting accordingly to the complete wearing away of suffering.”

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, the venerable Sāriputta, having wandered for alms in Vesāli and after the meal, having returned from his alms round, approached the Blessed One. Having drawn near and paid homage to the Blessed One, he sat down to one side. Seated to one side, the venerable Sāriputta said this to the Blessed One: “Sunakkhatta, venerable sir, the son of the Licchavis, has recently departed from this Dhamma and Vinaya. He speaks thus in the assembly at Vesāli: ‘The ascetic Gotama does not have any superhuman state or distinction in knowledge and vision worthy of a noble person. The ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition. And the Dhamma he teaches leads the one acting accordingly to the complete wearing away of suffering.’”

“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, this |misguided man::vain person [moghapurisa]| Sunakkhatta is |prone to anger::irritable [kodhana]|. And this statement was spoken out of anger. Intending to disparage, |Sāriputta,::::| Sunakkhatta, the misguided man, actually speaks praise of the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|. For, |Sāriputta,::::| it is praise of the Tathāgata for one to say: ‘The Dhamma he teaches leads the one acting accordingly to the complete wearing away of suffering.’

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

It is not possible|, Sāriputta,::::| that the misguided man Sunakkhatta will infer about me from the Dhamma: ‘The Blessed One is an Arahant, the perfectly Awakened One, accomplished in true knowledge and conduct, the Accomplished One, knower of the world, the unsurpassed guide of trainable persons, the teacher of gods and human beings, the Buddha, the Blessed One.’

Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: ‘itipi so bhagavā anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ, tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vattetī’ti.

It is not possible|, Sāriputta,::::| that the misguided man Sunakkhatta will infer about me from the Dhamma: ‘The Blessed One experiences various types of |psychic powers::supernormal abilities, psychic potency, spiritual power [iddhi]|—becoming one, he becomes many; having been many, he becomes one; he appears and disappears; he passes through walls, enclosures, and mountains unhindered, as if through space; he dives into and emerges from the earth, as if it were water; he walks on water without sinking as though on solid ground; he flies cross-legged through the sky, like a bird. With his hand, he touches and strokes the moon and the sun, so mighty and powerful. And with his body, he exercises control even as far as the Brahmā world.’

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

It is not possible|, Sāriputta,::::| that the misguided man Sunakkhatta will infer about me from the Dhamma: ‘The Blessed One, with the |divine ear element::clairaudience, the divine auditory faculty [dibba + sotadhātu]|, which is purified and surpasses the human range, hears both kinds of sounds, divine and human, whether distant or near.’

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

It is not possible|, Sāriputta,::::| that the misguided man Sunakkhatta will infer about me from the Dhamma: ‘The Blessed One discerns the minds of other beings and other persons by encompassing them with his own mind. He discerns a mind |with passion::with lust, desire, infatuation [sarāga]| as ‘a mind with passion’; discerns a mind |free from passion::without lust [vītarāga]| as ‘a mind free from passion’; discerns a mind |with aversion::with hatred, with ill will [sadosa]| as ‘a mind with aversion’; discerns a mind |free from aversion::free from hatred, free from ill will [vītadosa]| as ‘a mind free from aversion’; discerns a |confused::befuddled, deluded [samoha]| mind as ‘a confused mind’; discerns a mind |free from confusion::free from delusion [vītamoha]| as ‘a mind free from confusion’; discerns a |dull::contracted, shrunk [saṅkhitta]| mind as ‘a dull mind’; discerns a |scattered::distracted due to restlessness and worry [vikkhitta]| mind as ‘a scattered mind’; discerns an |exalted::grand [mahaggata]| mind as ‘an exalted mind’; discerns a mind that is not exalted as ‘a mind that is not exalted’; discerns an |inferior::surpassable [sauttara]| mind as ‘an inferior mind’; discerns an unsurpassed mind as ‘an unsurpassed mind’; discerns a |collected::composed, settled [samāhita]| mind as ‘a collected mind’; discerns a |distracted::not composed [asamāhita]| mind as ‘a distracted mind’; discerns a |liberated::freed [vimutta]| mind as ‘a liberated mind’; discerns a mind that is not liberated as ‘a mind that is not liberated.’

The Ten Tathāgata Powers

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

Sāriputta, there are these ten Tathāgata powers, endowed with which the Tathāgata claims the foremost position, roars the lion’s roar in assemblies, and sets the wheel of the Dhamma in motion. What are the ten?

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.

1.) Here, |Sāriputta,::::| the Tathāgata discerns |as it truly is::as it has come to be, as it is in actuality [yathābhūta]|, the possible as possible and the impossible as impossible. And since the Tathāgata discerns as it truly is, the possible as possible and the impossible as impossible, this is a power of the Buddha that the Tathāgata has, by which the Tathāgata claims the foremost position, roars the lion’s roar in assemblies, and sets the wheel of the Dhamma in motion.

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.

2.) Furthermore, |Sāriputta,::::| the Tathāgata discerns as they truly are, the outcomes of undertaking of actions performed in the past, future, and present according to their causes and conditions. And since the Tathāgata discerns as they truly are, the outcomes of undertaking of actions performed in the past, future, and present according to their causes and conditions, this too is a power of the Buddha that the Tathāgata has, by which the Tathāgata claims the foremost position, roars the lion’s roar in assemblies, and sets the wheel of the Dhamma in motion.

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.

3.) Furthermore, |Sāriputta,::::| the Tathāgata discerns as it truly is the path leading to all destinations. And since the Tathāgata discerns as it truly is the path leading to all destinations, this too is a power of the Buddha that the Tathāgata has, by which the Tathāgata claims the foremost position, roars the lion’s roar in assemblies, and sets the wheel of the Dhamma in motion.

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.

4.) Furthermore, |Sāriputta,::::| the Tathāgata discerns the world with its multiple diverse elements as it truly is. And since the Tathāgata discerns the world with its multiple diverse elements as it truly is, this too is a power of the Buddha that the Tathāgata has, by which the Tathāgata claims the foremost position, roars the lion’s roar in assemblies, and sets the wheel of the Dhamma in motion.

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.

5.) Furthermore, |Sāriputta,::::| the Tathāgata discerns the various dispositions of beings as they truly are. And since the Tathāgata discerns the various dispositions of beings as they truly are, this too is a power of the Buddha that the Tathāgata has, by which the Tathāgata claims the foremost position, roars the lion’s roar in assemblies, and sets the wheel of the Dhamma in motion.

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.

6.) Furthermore, |Sāriputta,::::| the Tathāgata discerns the superior or inferior state of the faculties of other beings and other persons as they truly are. And since the Tathāgata discerns the superior or inferior state of the faculties of other beings and other persons as they truly are, this too is a power of the Buddha that the Tathāgata has, by which the Tathāgata claims the foremost position, roars the lion’s roar in assemblies, and sets the wheel of the Dhamma in motion.

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.

7.) Furthermore, |Sāriputta,::::| the Tathāgata discerns the |defilement::corruption, impurity [saṅkilesa]|, purification, and emergence concerning jhānas, liberations, and meditative attainments as they truly are. And since the Tathāgata discerns the defilement, purification, and emergence of jhānas, liberations, and meditative attainments as they truly are, this too is a power of the Buddha that the Tathāgata has, by which the Tathāgata claims the foremost position, roars the lion’s roar in assemblies, and sets the wheel of the Dhamma in motion.

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.

8.) Furthermore, |Sāriputta,::::| the Tathāgata recollects his manifold past lives: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many cycles of [universal] contraction, many cycles of [universal] expansion, many cycles of [universal] contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn here.’ Thus, he recollects his manifold past lives, in detail and with distinguishing features. And since the Tathāgata recollects his manifold past lives, that is to say—one birth, two births ... thus he recollects his manifold past lives with their features and details, this too is a power of the Buddha that the Tathāgata has, by which the Tathāgata claims the foremost position, roars the lion’s roar in assemblies, and sets the wheel of the Dhamma in motion.

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.

9.) Furthermore, |Sāriputta,::::| the Tathāgata, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understands beings according to their actions: ‘These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a realm of downfall, even in hell. But these beings, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, a heavenly world.’ Thus, with the divine eye, purified and surpassing human vision, he sees beings as they pass away and are reborn: inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—he understands beings according to their actions. And since the Tathāgata, with the divine eye, purified and surpassing human vision, sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understands beings according to their actions, this too is a power of the Buddha that the Tathāgata has, by which the Tathāgata claims the foremost position, roars the lion’s roar in assemblies, and sets the wheel of the Dhamma in motion.

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.

10.) Furthermore, |Sāriputta,::::| the Tathāgata dwells having personally realized with direct knowledge the complete |wearing away::exhaustion, depletion, gradual destruction [khaya]| of the |taints::outflows, discharges; (comm) mental defilements [āsavā]|, experiencing the taintless |liberation of mind::mental liberation, emancipation of heart, a meditation attainment [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]| in this very life. And since the Tathāgata dwells having personally realized with direct knowledge the complete wearing away of the taints, experiencing the taintless liberation of mind and liberation by wisdom, in this very life, this too is a power of the Buddha that the Tathāgata has, by which the Tathāgata claims the foremost position, roars the lion’s roar in assemblies, and sets the wheel of the Dhamma in motion.

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

|Sāriputta,::::| these are the ten Tathāgata powers endowed with which the Tathāgata claims the foremost position, roars the lion’s roar in assemblies, and sets the wheel of the Dhamma in motion.

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.

|Sāriputta,::::| when I know thus and see thus, should anyone say of me: ‘The ascetic Gotama does not have any superhuman state or distinction in knowledge and vision worthy of a noble person; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,’ unless they abandon that speech, unless they abandon that mind, and unless they relinquish that view, they will be cast into hell just as if they were carried and placed there. Just as a bhikkhu accomplished in virtue, accomplished in collectedness, and accomplished in wisdom would realize final knowledge in this very life, so I declare this: unless they abandon that speech, unless they abandon that mind, and unless they relinquish that view, they will be cast into hell just as if they were carried and placed there.

The Four Assurances

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

Sāriputta, there are these four assurances possessed by the Tathāgata. Endowed with these assurances, the Tathāgata claims the foremost position, roars the lion’s roar in assemblies, and sets the wheel of the Dhamma in motion. What are the four?

‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

‘While you claim to be perfectly self-awakened, these things are not fully realized by you.’ I do not see any ground|, Sāriputta,::::| where any ascetic, brahmin, deity, Māra, Brahmā, or anyone else in the world could rightly challenge me on this basis. Not seeing any such ground, |Sāriputta,::::| I dwell |secure::safe; lit. attained security [khemappatta]|, fearless, and self-assured.

‘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.

‘While you claim to have completely exhausted the taints, these taints are not exhausted in you.’ I do not see any ground|, Sāriputta,::::| where any ascetic, brahmin, deity, Māra, Brahmā, or anyone else in the world could rightly challenge me on this basis. Not seeing any such ground, |Sāriputta,::::| I dwell secure, fearless, and self-assured.

‘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.

‘Those things described by you as obstructive are not sufficient to cause obstruction when followed.’ I do not see any ground|, Sāriputta,::::| where any ascetic, brahmin, deity, Māra, Brahmā, or anyone else in the world could rightly challenge me on this basis. Not seeing any such ground, |Sāriputta,::::| I dwell secure, fearless, and self-assured.

‘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.

‘The Dhamma taught by you for that purpose does not lead the one who acts accordingly to the complete wearing away of suffering.’ I do not see any ground|, Sāriputta,::::| where any ascetic, brahmin, deity, Māra, Brahmā, or anyone else in the world could rightly challenge me on this basis. Not seeing any such ground, |Sāriputta,::::| I dwell secure, fearless, and self-assured.

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

These|, Sāriputta,::::| are the four assurances possessed by the Tathāgata. Endowed with these assurances, the Tathāgata claims the foremost position, roars the lion’s roar in assemblies, and sets the wheel of the Dhamma in motion.

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.

The Eight Assemblies

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.

There are eight assemblies, Sāriputta. Which eight? The assembly of nobles, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Great Kings, the assembly of the Thirty-Three Gods, the assembly of Māra, and the assembly of Brahmā—these|, Sāriputta,::::| are the eight assemblies. Endowed with these four assurances, the Tathāgata approaches and enters into these eight assemblies. I clearly remember|, Sāriputta,::::| having approached many hundreds of assemblies of nobles. There I have previously sat with them, conversed with them, and engaged in discussion with them. I do not see any ground|, Sāriputta,::::| where fear or timidity would descend upon me there. Not seeing any such ground, |Sāriputta,::::| I dwell secure, fearless, and self-assured.

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 clearly remember|, Sāriputta,::::| having approached many hundreds of assemblies of brahmins ... householders ... ascetics ... the Four Great Kings ... the Thirty-Three Gods ... Māra ... and Brahmā. There too, I have previously sat with them, conversed with them, and engaged in discussion with them. I do not see any ground|, Sāriputta,::::| where fear or timidity would descend upon me there. Not seeing any such ground, |Sāriputta,::::| I dwell secure, fearless, and self-assured.

The Four Types of Birth

Catasso kho imā, sāriputta, yoniyo. Katamā catasso? Aṇḍajā yoni, jalābujā yoni, saṁsedajā yoni, opapātikā yoni.

There are four types of birth, Sāriputta. Which four? Egg-born birth, womb-born birth, moisture-born birth, and spontaneously-born birth.

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 which|, Sāriputta,::::| is the egg-born birth? Those beings|, Sāriputta,::::| who are born breaking through an eggshell—this is called the egg-born birth. And which|, Sāriputta,::::| is the womb-born birth? Those beings|, Sāriputta,::::| who are born breaking through a membrane—this is called the womb-born birth. And which|, Sāriputta,::::| is the moisture-born birth? Those beings|, Sāriputta,::::| who are born in putrid fish, or in a putrid corpse, or in putrid porridge, or in a drain, or in a cesspool—this is called the moisture-born birth. And which|, Sāriputta,::::| is the spontaneously-born birth? Gods, hell beings, some humans, and some beings in the lower realms—this is called the spontaneously-born birth. These|, Sāriputta,::::| are the four types of birth.

The Five Destinations and Nibbāna

Pañca kho imā, sāriputta, gatiyo. Katamā pañca? Nirayo, tiracchānayoni, pettivisayo, manussā, devā.

There are these five destinations, Sāriputta. Which five? Hell, the animal realm, the realm of ghosts, human beings, and gods.

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 discern hell, |Sāriputta,::::| the path to hell, and the way of practice leading to hell; and how someone who practices accordingly, upon the breaking up of the body, after death, arises in a state of loss, a bad destination, a realm of downfall, even in hell—that too I discern. I discern the animal realm and the path to animal realm, and the practice leading to the animal realm; and how someone who practices accordingly, upon the breaking up of the body, after death, arises in the animal realm—that too I discern. I discern the realm of ghosts and the path to the realm of ghosts, and the practice leading to the realm of ghosts; and how someone who practices accordingly, upon the breaking up of the body, after death, arises in the realm of ghosts—that too I discern. I discern human beings and the path to human beings, and the practice leading to human beings; and how someone who practices accordingly, upon the breaking up of the body, after death, arises among humans—that too I discern. I discern the gods and the path to the world of gods, and the practice leading to the world of gods; and how someone who practices accordingly, upon the breaking up of the body, after death, arises in a good destination, a heavenly world—that too I discern. I discern Nibbāna and the path to Nibbāna, and the practice leading to Nibbāna; and how someone who practices accordingly, with the complete wearing away of the taints, enters and dwells having personally realized with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom—that too I discern.

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.

Here, |Sāriputta,::::| I discern a certain person by encompassing their mind with my own mind: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that, upon the breaking up of the body, after death, he will be reborn in a state of loss, a bad destination, a realm of downfall, even in hell.’ I see him at a later time with the divine eye, purified and surpassing human vision, reborn upon the breaking up of the body, after death, in a state of loss, a bad destination, a realm of downfall, even in hell, experiencing intense, sharp, and painful sensations. Just as if there were a pit of burning embers, deeper than a man’s height, full of embers without flames and without smoke. Then, a person would come along, scorched by heat, overcome by heat, exhausted, thirsty, and parched, walking directly on the path leading straight toward it. Seeing him, a discerning person would say: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that he will arrive at this very pit of embers.’ At a later time, the discerning person would see him fallen into that pit of embers, experiencing intense, sharp, and painful sensations.

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.

In the same way, |Sāriputta,::::| here I discern a certain person by encompassing their mind with my own mind: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that, upon the breaking up of the body, after death, he will be reborn in a state of loss, a bad destination, a realm of downfall, even in hell.’ I see him at a later time with the divine eye, purified and surpassing human vision, reborn upon the breaking up of the body, after death, in a state of loss, a bad destination, a realm of downfall, even in hell, experiencing intense, sharp, and painful sensations.

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

Furthermore, |Sāriputta,::::| here I discern a certain person by encompassing their mind with my own mind: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that, upon the breaking up of the body, after death, he will be reborn in the animal realm.’ I see him at a later time with the divine eye, purified and surpassing human vision, reborn upon the breaking up of the body, after death, in the animal realm, experiencing intense, sharp, and painful sensations. Just as if there were a cesspool deeper than a man’s height, full of excrement. Then, a person would come along, scorched by heat, overcome by heat, exhausted, thirsty, and parched, walking directly on the path leading straight toward it. Seeing him, a discerning person would say: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that he will arrive at this very cesspool.’ At a later time, the discerning person would see him fallen into that cesspool, experiencing intense, sharp, and painful sensations.

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.

In the same way, |Sāriputta,::::| here I discern a certain person by encompassing their mind with my own mind: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that, upon the breaking up of the body, after death, he will be reborn in the animal realm.’ I see him at a later time with the divine eye, purified and surpassing human vision, reborn upon the breaking up of the body, after death, in the animal realm, experiencing intense, sharp, and painful sensations.

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

Furthermore, |Sāriputta,::::| here I discern a certain person by encompassing their mind with my own mind: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that, upon the breaking up of the body, after death, he will be reborn in the realm of ghosts.’ I see him at a later time with the divine eye, purified and surpassing human vision, reborn upon the breaking up of the body, after death, in the realm of ghosts, experiencing predominantly painful sensations. Just as if there were a tree growing on uneven ground, with thin leaves, scanty foliage, and patchy shade. Then, a person would come along, scorched by heat, overcome by heat, exhausted, thirsty, and parched, walking directly on the path leading straight toward it. Seeing him, a discerning person would say: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that he will arrive at this very tree.’ At a later time, the discerning person would see him sitting or lying down in the shade of that tree, experiencing predominantly painful sensations.

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.

In the same way, |Sāriputta,::::| here I discern a certain person by encompassing their mind with my own mind: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that, upon the breaking up of the body, after death, he will be reborn in the realm of ghosts.’ I see him at a later time with the divine eye, purified and surpassing human vision, reborn upon the breaking up of the body, after death, in the realm of ghosts, experiencing predominantly painful sensations.

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

Furthermore, |Sāriputta,::::| here I discern a certain person by encompassing their mind with my own mind: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that, upon the breaking up of the body, after death, he will be reborn among humans.’ I see him at a later time with the divine eye, purified and surpassing human vision, reborn upon the breaking up of the body, after death, among humans, experiencing predominantly pleasant sensations. Just as if there were a tree growing on even ground, with thick leaves, abundant foliage, and deep shade. Then, a person would come along, scorched by heat, overcome by heat, exhausted, thirsty, and parched, walking directly on the path leading straight toward it. Seeing him, a discerning person would say: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that he will arrive at this very tree.’ At a later time, the discerning person would see him sitting or lying down in the shade of that tree, experiencing predominantly pleasant sensations.

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.

In the same way, |Sāriputta,::::| here I discern a certain person by encompassing their mind with my own mind: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that, upon the breaking up of the body, after death, he will be reborn among humans.’ I see him at a later time with the divine eye, purified and surpassing human vision, reborn upon the breaking up of the body, after death, among humans, experiencing predominantly pleasant sensations.

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

Furthermore, |Sāriputta,::::| here I discern a certain person by encompassing their mind with my own mind: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that, upon the breaking up of the body, after death, he will be reborn in a good destination, a heavenly world.’ I see him at a later time with the divine eye, purified and surpassing human vision, reborn upon the breaking up of the body, after death, in a good destination, a heavenly world, experiencing exclusively pleasant sensations. Just as if there were a mansion, and inside it a storied pavilion, plastered inside and out, sheltered from the wind, with a fitted door bolt and shuttered windows. Inside, there would be a couch spread with long-haired rugs, white woolen blankets, and embroidered coverlets, covered with a premier spread of kadali deer skins, with a canopy above and red pillows at both ends. Then, a person would come along, scorched by heat, overcome by heat, exhausted, thirsty, and parched, walking directly on the path leading straight toward it. Seeing him, a discerning person would say: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that he will arrive at this very mansion.’ At a later time, the discerning person would see him having entered that mansion, sitting or lying down on that couch in that storied pavilion, experiencing exclusively pleasant sensations.

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.

In the same way, |Sāriputta,::::| here I discern a certain person by encompassing their mind with my own mind: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that, upon the breaking up of the body, after death, he will be reborn in a good destination, a heavenly world.’ I see him at a later time with the divine eye, purified and surpassing human vision, reborn upon the breaking up of the body, after death, in a good destination, a heavenly world, experiencing exclusively pleasant sensations.

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.

Furthermore, |Sāriputta,::::| here I discern a certain person by encompassing their mind with my own mind: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that, with the complete wearing away of the taints, he will enter and dwell having personally realized with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom.’ I see him at a later time with the divine eye, purified and surpassing human vision, having personally realized with direct knowledge, in this very life, the complete wearing away of the taints, entering and dwelling in the taintless liberation of mind and liberation by wisdom, experiencing exclusively pleasant sensations. Just as if there were a pond with clear, sweet, cool, and clean water, beautifully situated and delightful, with a dense forest grove nearby. Then, a person would come along, scorched by heat, overcome by heat, exhausted, thirsty, and parched, walking directly on the path leading straight toward it. Seeing him, a discerning person would say: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that he will arrive at this very pond.’ At a later time, the discerning person would see him having entered that pond, bathed and drunk, and having calmed all his distress, exhaustion, and fever, sitting or lying down in that forest grove, experiencing exclusively pleasant sensations.

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, |Sāriputta,::::| here I discern a certain person by encompassing their mind with my own mind: ‘This person is practicing accordingly, behaving in such a way, and has embarked on such a path that, with the complete wearing away of the taints, he will enter and dwell having personally realized with direct knowledge, in this very life, the taintless liberation of mind and liberation by wisdom.’ I see him at a later time with the divine eye, purified and surpassing human vision, having personally realized with direct knowledge, in this very life, the complete wearing away of the taints, entering and dwelling in the taintless liberation of mind and liberation by wisdom, experiencing exclusively pleasant sensations. These|, Sāriputta,::::| are the five destinations.

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

The Bodhisatta’s Ascetic Practices

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

“I recall for myself, |Sāriputta,::::| practicing the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| endowed with four factors—I was an |ascetic::lit. who burns [tapassī]|, supremely austere; I was coarse, extremely coarse; I was |scrupulous in morality::one who avoids harming any living being; (comm) who is disgusted by evil [jegucchī]|, a supremely scrupulous; I was secluded, supremely secluded.

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.

This was my asceticism|, Sāriputta::::|—I went naked, free from social conventions, licking my hands, not coming when called or standing when asked; I did not accept food brought to me, specially prepared, or offered by invitation. I did not accept food from the mouth of a jar, from the mouth of a pot, from across a threshold, from among sticks, from among clubs, while two people were eating, from a pregnant woman, from a breastfeeding woman, from a woman sleeping with a man, from food collections, from where a dog stood, or where flies swarmed in swarms. I did not eat fish or meat, or drink liquor, wine, or fermented rice water. I would eat at one house, taking one mouthful; at two houses, taking two mouthfuls ... up to seven houses, taking seven mouthfuls. I sustained myself on one saucer of food, two saucers ... up to seven saucers. I would eat food once a day, once every two days ... once every seven days; thus, I lived devoted to the practice of eating meals at fixed intervals, even up to half a month.

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 raw greens, wild millet, wild red rice, rice scrapings, water plants, rice bran, burnt rice crust, sesame sediment, grass, and cow dung. I sustained myself on forest roots and fruits, eating only fallen fruits.

So sāṇānipi dhāremi, masāṇānipi dhāremi, chavadussānipi dhāremi, paṁsukūlānipi dhāremi, tirīṭānipi dhāremi, ajinampi dhāremi, ajinakkhipampi dhāremi, kusacīrampi dhāremi, vākacīrampi dhāremi, phalakacīrampi dhāremi, kesakambalampi dhāremi, vāḷakambalampi dhāremi, ulūkapakkhampi dhāremi; 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 hemp garments, blended hemp garments, shroud cloths, rag-robes, bark fibers, antelope skins, strips of antelope skin, kusa-grass garments, bark-strip garments, wood-shaving garments, human hair blankets, animal hair blankets, and owl feathers. I was one who practiced plucking out hair and beard, devoted to the practice of plucking out hair and beard. I was a continuous stander, rejecting seats. I was a squatter, devoted to the effort of squatting. I was a thorn-bed mattress user, making my bed on a couch of thorns. I lived devoted to the practice of immersing myself in water three times a day, including the evening. Thus, I lived devoted to various practices of self-torment and bodily mortification. This|, Sāriputta,::::| was my asceticism.

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.

This was my coarseness|, Sāriputta::::|—a layer of dust accumulated on my body over many years, forming a crust. Just as a log of a tinduka tree accumulates dust and forms a crust over many years, similarly, a layer of dust accumulated on my body over many years, forming a crust. It did not occur to me|, Sāriputta::::|: ‘Oh, let me wipe this dust off with my hand,’ nor did I think that others should wipe it off for me. This|, Sāriputta,::::| was my coarseness.

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.

This was my scrupulousness|, Sāriputta::::|—I would walk forward mindfully and walk back mindfully. Even over a drop of water, compassion was established in me: ‘May I not cause harm to even a small creature trapped unevenly.’ This|, Sāriputta,::::| was my scrupulousness.

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.

This was my seclusion|, Sāriputta::::|—I would enter a certain forest tract and reside there. Whenever I saw a cowherd, a shepherd, a grass cutter, a wood gatherer, or a forest worker, I would flee from forest to forest, from thicket to thicket, from lowland to lowland, and from highland to highland. Why is that? So that they would not see me and I would not see them. Just as a forest-dwelling deer, upon seeing humans, flees from forest to forest, from thicket to thicket, from lowland to lowland, and from highland to highland; similarly, whenever I saw a cowherd, a shepherd, a grass cutter, a wood gatherer, or a forest worker, I would flee from forest to forest, from thicket to thicket, from lowland to lowland, and from highland to highland. Why is that? So that they would not see me and I would not see them. This|, Sāriputta,::::| was my seclusion.

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 cow pens where the cows had gone out and the cowherd was away, and I would consume the dung of the young calves and milking cows. As long as my own urine and dung were not exhausted, I would consume only my own urine and dung. This|, Sāriputta,::::| was my practice of eating foul food.

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 himapātasamayā tathārūpāsu rattīsu rattiṁ abbhokāse viharāmi, divā vanasaṇḍe; gimhānaṁ pacchime māse divā abbhokāse viharāmi, rattiṁ vanasaṇḍe. Apissu maṁ, sāriputta, ayaṁ anacchariyagāthā paṭibhāsi pubbe assutapubbā:

Furthermore, |Sāriputta,::::| I would enter and dwell in a certain terrifying forest grove. In that terrifying forest grove, its terrifying nature was such that anyone not free from passion entering it would mostly have their hair stand on end. During the cold winter nights, in the interval between seasons when snow falls, I would dwell in the open air at night and in the forest grove during the day. In the last month of summer, I would stay in the open air during the day and in the forest grove at night. Moreover, |Sāriputta,::::| this extraordinary verse, never heard before, occurred to me:

‘Sotatto sosinno ceva,
eko bhiṁsanake vane;
Naggo na caggimāsīno,
esanāpasuto munī’ti.

‘Scorched and freezing,
alone in the terrifying forest;
naked, not sitting by a fire,
the sage devoted to the quest.’

So kho ahaṁ, sāriputta, susāne seyyaṁ kappemi chavaṭṭhikāni upadhāya. Apissu maṁ, sāriputta, gāmaṇḍalā 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 using corpses as a pillow. Furthermore, |Sāriputta,::::| village boys would approach and spit on me, urinate on me, cover me with dust, and poke twigs into my ear passages. Yet, |Sāriputta,::::| I do not recall generating any wicked thoughts toward them. This|, Sāriputta,::::| was my dwelling in equanimity.

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 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|, Sāriputta,::::| some ascetics and brahmins who hold this view and say: ‘Purification is achieved by food.’ They say: ‘We sustain ourselves on jujube fruits.’ They eat jujube fruits, jujube powder, drink jujube water, and consume various jujube preparations. I recall|, Sāriputta,::::| living on a single jujube fruit as my food. One might think: ‘At that time, the jujube fruit must have been large.’ But it should not be seen like this|, Sāriputta::::|. Even then, the jujube fruit was the same size as it is now. Due to eating only a single jujube fruit, my body became extremely emaciated. My limbs and body parts became like the dried, knotty joints of an old reed. My footprint was like a camel’s hoof. My spine stood out like a string of beads, bumpy and uneven. My ribs jutted out like the collapsing rafters of an old shed. My eye-stars sank deep into their sockets, like the shimmer of water in a deep well. The skin of my head shriveled and withered like a bitter gourd plucked when unripe and dried by the wind and sun. When I tried to touch the skin of my belly, I would grasp my backbone; when I tried to touch my backbone, I would grasp the skin of my belly. My belly skin stuck to my backbone due to lack of food. When I needed to defecate or urinate, I would fall face down right there due to weakness. While trying to comfort my body by massaging my limbs with my hands, the rotten-rooted hairs would fall from my body due to lack of nourishment.

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|, Sāriputta,::::| some ascetics and brahmins who hold this view and say: ‘Purification is achieved by food.’ They say: ‘We sustain ourselves on mung beans ... on sesame seeds ... on rice grains.’ They eat rice grains, rice flour, drink rice water, and consume rice in various forms. I recall|, Sāriputta,::::| living on a single rice grain as my food. One might think: ‘At that time, the rice grain must have been large.’ But it should not be seen like this|, Sāriputta::::|. Even then, the rice grain was the same size as it is now. Due to eating only a single rice grain, my body became extremely emaciated. My limbs and body parts became like the dried, knotty joints of an old reed. My footprint was like a camel’s hoof. My spine stood out like a string of beads, bumpy and uneven. My ribs jutted out like the collapsing rafters of an old shed. My eye-stars sank deep into their sockets, like the shimmer of water in a deep well. The skin of my head shriveled and withered like a bitter gourd plucked when unripe and dried by the wind and sun. When I tried to touch the skin of my belly, I would grasp my backbone; when I tried to touch my backbone, I would grasp the skin of my belly. My belly skin stuck to my backbone due to lack of food. When I needed to defecate or urinate, I would fall face down right there due to weakness. While trying to comfort my body by massaging my limbs with my hands, the rotten-rooted hairs would fall from my body due to lack of nourishment.

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.

Even with that conduct, that practice, those austerities, I did not attain any superhuman state or distinction in knowledge and vision worthy of a noble person. Why is that? Because I did not attain that noble wisdom—the noble wisdom which |leads to liberation::redemptive, leads to deliverance [niyyānika]|, leading the one who acts accordingly to the complete wearing away of suffering.

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|, Sāriputta,::::| some ascetics and brahmins who hold this view and say: ‘Purification comes about through |cyclic existence::wandering on from one state of existence to another, the cycle of birth and death, moving on continuously [saṁsāra]|.’ However, passing from one state of existence to another, |Sāriputta,::::| it is not easy to find a realm that I have not already passed through in this long journey, except among the gods of the |Pure Abodes::name of five heavens in the Brahma realm; lit. pure land [suddhāvāsa]|. And if I were to pass on to be born among the gods in the Pure Abodes, |Sāriputta,::::| I would not return again to this world.

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|, Sāriputta,::::| some ascetics and brahmins who hold this view and say: ‘Purification comes about through some particular kind of rebirth.’ However, it is not easy to find a kind of rebirth that I have not already undergone in this long journey, except among the gods of the Pure Abodes. And if I were to be reborn among the gods in the Pure Abodes, |Sāriputta,::::| I would not return again to this world.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘āvāsena suddhī’ti. Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. Suddhāvāse cāhaṁ, sāriputta, deve āvaseyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ.

There are|, Sāriputta,::::| some ascetics and brahmins who hold this view and say: ‘Purification comes about through some particular abode.’ However, it is not easy to find an abode that I have not already dwelled in during this long journey, except among the gods of the Pure Abodes. And if I were to dwell among the gods in the Pure Abodes, |Sāriputta,::::| I would not return again to this world.

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|, Sāriputta,::::| some ascetics and brahmins who hold this view and say: ‘Purification comes about through sacrifices.’ However, it is not easy to find a sacrifice that I have not already performed in this long journey, |Sāriputta,::::| especially one conducted by an anointed aristocratic king or a wealthy brahmin.

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|, Sāriputta,::::| some ascetics and brahmins who hold this view and say: ‘Purification comes about through worshipping fire.’ However, it is not easy to find a fire worship that I have not already practiced in this long journey, |Sāriputta,::::| especially one conducted by an anointed aristocratic king or a wealthy brahmin.

Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yāvadevāyaṁ bhavaṁ puriso daharo hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā tāvadeva paramena paññāveyyattiyena samannāgato hoti. 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, daḷhadhammā 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|, Sāriputta,::::| some ascetics and brahmins who hold this view and say: ‘As long as a person is young, youthful, with black hair, endowed with the blessings of youth, and in the prime of life, he is endowed with the highest |lucidity of wisdom::distinctive intelligence [paññāveyyattiya]|. But when this person becomes old, elderly, advanced in years, having reached the final stage of life, being eighty, ninety, or a hundred years old, he declines from that lucidity of wisdom.’ But it should not be seen like this|, Sāriputta::::|. Now, |Sāriputta,::::| I am aged, grown old, elderly, advanced in years, having come to the last stage of life. I have reached eighty years of age. Suppose, |Sāriputta,::::| I had four disciples who live for a hundred years, endowed with the highest mindfulness, retention, recall, and lucidity of wisdom. Just as a strong archer, trained, practiced, and experienced, could easily shoot an arrow across the shadow of a palm tree, so too, with such highest mindfulness, retention, recall, and lucidity of wisdom, they might repeatedly ask me questions about the four establishments of mindfulness. Each time they asked, I would answer, and having answered, they would remember my answers and would not ask again about what had been answered. Except when eating, drinking, chewing, or tasting food, performing bodily functions, or resting to dispel fatigue, the Tathāgata’s teaching of the Dhamma would remain uninterrupted, as would the Tathāgata’s speech on the Dhamma and responses to questions. Even if these four disciples, who live for a hundred years, were to pass away after a hundred years, and even if you have to carry me around on a stretcher, |Sāriputta,::::| there would be no change in the lucidity of the Tathāgata’s wisdom.

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

Therefore, |Sāriputta,::::| when one speaks rightly, one should say: ‘A being who is free from delusion has arisen in the world for the benefit and happiness of the many, out of compassion for the world, for the good, benefit, and happiness of gods and humans.’ This is how one should speak, Sāriputta.”

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

At that time, the venerable Nāgasamāla was standing behind the Blessed One fanning him. Then the venerable Nāgasamāla said to the Blessed One:

“acchariyaṁ, bhante, abbhutaṁ, bhante. Api hi me, bhante, imaṁ dhammapariyāyaṁ sutvā lomāni haṭṭhāni. Konāmo ayaṁ, bhante, dhammapariyāyo”ti?

“It is wonderful, venerable sir, it is marvelous! As I listened to this talk on the Dhamma, the hairs of my body stood up. Venerable sir, what is the name of this talk on the Dhamma?”

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

“As to that, Nāgasamāla, you may remember this talk on the Dhamma as ‘The hair raising discourse.’”

Idamavoca bhagavā. Attamano āyasmā nāgasamālo bhagavato bhāsitaṁ abhinandīti.

Thus the Blessed One spoke. The Venerable Nāgasamāla was delighted and pleased with the Blessed One’s words.