MN 12 · The Longer Discourse on the Lion’s Roar · part 1

MN 12 · The Longer Discourse on the Lion’s Roar

MN 12 · Mahāsīhanādasutta

So I have heard. At one time the Buddha was staying outside the city of Vesālī in a woodland grove west of the town.

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

Now at that time Sunakkhatta the Licchavi had recently left this teaching and training. He was telling a crowd in Vesālī:

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

“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. Regardless of his goal in teaching the Dhamma, it delivers one who applies it to the complete ending of suffering.”

“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.

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 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.

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.

“Sāriputta, Sunakkhatta, that futile 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: ‘Regardless of his goal in teaching the Dhamma, it delivers one who applies it to the complete ending 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.

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 fit for training, teacher of gods and humans, awakened, blessed.’

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.

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; materializing and dematerializing; going unobstructed 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 realm of divinity.’

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, with clairaudience that is purified and superhuman, hears both kinds of sounds, human and heavenly, whether near or far.’

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 understands the minds of other beings and individuals, having encompassed 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.”’

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.

There are these ten powers of a Realized One that the Realized One possesses. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. What ten?

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

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 divine wheel.

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.

Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes. Since he truly understands this, this is a power of the Realized One. …

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 where all paths of practice lead. Since he truly understands this, this is a power of the Realized One. …

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 the world with its many and diverse elements. Since he truly understands this, this is a power of the Realized One. …

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 diverse convictions of sentient beings. Since he truly understands this, this is a power of the Realized One. …

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 faculties of other sentient beings and other individuals after encompassing them with his mind. Since he truly understands this, this is a power of the Realized One. …

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 corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments. Since he truly understands this, this is a power of the Realized One. …

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 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. …

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, 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 pass on according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were 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 denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were 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 pass on according to their deeds. Since he truly understands this, this is a power of the Realized One. …

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, the Realized One has realized the undefiled freedom of heart and freedom by wisdom, and lives having realized it with his own insight in this very life 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 divine wheel.

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.

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 divine wheel.

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

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 placed in hell as if delivered there. Just as a mendicant 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 that thought, and let go of that view, they will be placed in hell as if delivered there.

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, 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 divine wheel. What four?

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

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be a fully awakened Buddha, but you don’t understand these things.’ Since I see no such reason, I live secure, fearless, and self-assured.

‘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 the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but you still have these defilements.’ Since I see no such reason, I live secure, 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.

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, 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 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.

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘Regardless of your goal in teaching the Dhamma, it does not deliver one who applies it to the complete ending of suffering.’ Since I see no such reason, I live 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.

A Realized One possesses 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 divine wheel.

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

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 placed in hell as if delivered there.

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, there are these eight assemblies. What eight? The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities. 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 self-assured.

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.

I recall having approached an assembly of hundreds of brahmins … householders … ascetics … the gods of the four great kings … the gods of the thirty-three … Māras … divinities. 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 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.

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 placed in hell as if delivered there.

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, there are these four kinds of reproduction. What four? Reproduction for creatures born from an egg, from a womb, from moisture, or spontaneously.

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

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, a rotten carcass, rotten porridge, 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.

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.

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 placed in hell as if delivered there.

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.

There are these five destinations. What five? Hell, the animal realm, the ghost realm, humanity, and the gods.

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

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 extinguishment, and the path and practice that leads to extinguishment. And I understand how someone practicing that way realizes the undefiled freedom of heart and freedom by wisdom, and lives having realized it with their own insight in this very life due to the ending of defilements.

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.

When I’ve comprehended the mind of a certain individual, I understand: ‘This individual is practicing in such a way and is riding upon 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.’ Some time later I see that they have indeed been reborn in hell, where they experience absolutely 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 is riding upon such a path that they will arrive at that very pit of coals.’ Some time later they see that they have indeed fallen into that pit of coals, where they experience absolutely painful feelings, sharp and severe. …

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 individual, I understand: ‘This individual … will be reborn in the animal realm.’ 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 is riding upon such a path that they will arrive at that very sewer.’ Some time later they see that they have indeed fallen into that sewer, where they suffer painful feelings, sharp and severe. …

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.