“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.  “Reverend,” they replied. 
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. 
“Yes, reverend,” they replied. 
Atha kho bhagavā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—jetavane antarahito pubbārāme migāramātupāsāde āyasmato sāriputtassa sammukhe pāturahosi. 
Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the stilt longhouse of Migāra’s mother in the Eastern Monastery, in front of Sāriputta. 
Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: 
The Buddha said to him: 
“Idha, sāriputta, sambahulā samacittā devatā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho, sāriputta, tā devatā maṁ etadavocuṁ: 
“Just now, Sāriputta, several peaceful-minded deities came up to me, bowed, and stood to one side. Those deities said to me: 
Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṁsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṁ byābādhenti. 
Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other. 
Siyā kho pana, sāriputta, evamassa: 
Sāriputta, you might think: 
Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. 
But you should not see it like this. 
Idheva kho, sāriputta, tāsaṁ devatānaṁ tathā cittaṁ bhāvitaṁ, yena tā devatā dasapi hutvā …pe… na ca aññamaññaṁ byābādhenti. 
It was right here that those deities developed their minds. 
Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ: 
So you should train like this: 
Evañhi vo, sāriputta, sikkhitabbaṁ. 
That’s how you should train. 
‘Santindriyānañhi vo, sāriputta, santamānasānaṁ santaṁyeva kāyakammaṁ bhavissati santaṁ vacīkammaṁ santaṁ manokammaṁ. 
When your faculties and mind are peaceful, your acts of body, speech, and mind will be peaceful, thinking: 
‘Evañhi vo, sāriputta, sikkhitabbaṁ. 
That’s how you should train. 
Anassuṁ kho, sāriputta, aññatitthiyā paribbājakā ye imaṁ dhammapariyāyaṁ nāssosun’”ti. 
Those wanderers of other religions, Sāriputta, who have not heard this exposition of the teaching are lost.” 

‘tādiso homi yādisā sāriputtamoggallānā’ti.  ‘May I be like Sāriputta and Moggallāna!’ 
Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ bhikkhūnaṁ yadidaṁ sāriputtamoggallānā”ti. 
These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.” 

“Tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ.  “Reverend Sāriputta, these three people are found in the world. 
“Tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ. 
“Reverend Sāriputta, these three people are found in the world. 
Atha kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca: 
Then Mahākoṭṭhita said to Sāriputta, 
“tayome, āvuso sāriputta, puggalā santo saṁvijjamānā lokasmiṁ. 
“Reverend Sāriputta, these three people are found in the world. 
“Evamāvuso”ti kho āyasmā ca samiddho āyasmā ca mahākoṭṭhiko āyasmato sāriputtassa paccassosuṁ. 
“Yes, reverend,” they replied. 
“Na khvettha, sāriputta, sukaraṁ ekaṁsena byākātuṁ: 
“In this matter, Sāriputta, it’s not easy to categorically declare that 
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo saddhāvimutto svāssa arahattāya paṭipanno, yvāyaṁ puggalo kāyasakkhī svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā. 
In some cases, a person who is freed by faith is practicing for perfection, while the direct witness and the one attained to view are once-returners or non-returners. 
Na khvettha, sāriputta, sukaraṁ ekaṁsena byākātuṁ: 
In this matter, it’s not easy to categorically declare that 
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo kāyasakkhī svāssa arahattāya paṭipanno, yvāyaṁ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo diṭṭhippatto sopassa sakadāgāmī vā anāgāmī vā. 
In some cases, a direct witness is practicing for perfection, while the one freed by faith and the one attained to view are once-returners or non-returners. 
Na khvettha, sāriputta, sukaraṁ ekaṁsena byākātuṁ: 
In this matter, it’s not easy to categorically declare that 
Ṭhānañhetaṁ, sāriputta, vijjati yvāyaṁ puggalo diṭṭhippatto svāssa arahattāya paṭipanno, yvāyaṁ puggalo saddhāvimutto svāssa sakadāgāmī vā anāgāmī vā, yo cāyaṁ puggalo kāyasakkhī sopassa sakadāgāmī vā anāgāmī vā. 
In some cases, one attained to view is practicing for perfection, while the one freed by faith and the direct witness are once-returners or non-returners. 
Na khvettha, sāriputta, sukaraṁ ekaṁsena byākātuṁ: 
In this matter, it’s not easy to categorically declare that 

Sāriputtasutta  With Sāriputta 
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: 
Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, 
“saṅkhittenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ; 
“Maybe I’ll teach Dhamma in brief, 
vitthārenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ; 
maybe in detail, 
saṅkhittavitthārenapi kho ahaṁ, sāriputta, dhammaṁ deseyyaṁ; 
maybe both in brief and in detail. 
“Tasmātiha, sāriputta, evaṁ sikkhitabbaṁ: 
“So, Sāriputta, you should train like this: 
Evañhi kho, sāriputta, sikkhitabbaṁ. 
That’s how you should train. 
Yato ca kho, sāriputta, bhikkhuno imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na honti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na honti, yañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṁ paññāvimuttiṁ upasampajja viharati; 
When a mendicant has no I-making, mine-making, or underlying tendency to conceit for this conscious body; and no I-making, mine-making, or underlying tendency to conceit for all external stimuli; and they live having attained the freedom of heart and freedom by wisdom where I-making, mine-making, and the underlying tendency to conceit are no more— 
ayaṁ vuccati, sāriputta: 
they’re called 
Idañca pana metaṁ, sāriputta, sandhāya bhāsitaṁ pārāyane udayapañhe: 
And Sāriputta, this is what I was referring to in ‘The Way to the Far Shore’, in ‘The Questions of Udaya’ when I said: 

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā anuruddho āyasmantaṁ sāriputtaṁ etadavoca:  When the greetings and polite conversation were over, he sat down to one side and said to him: 
“idhāhaṁ, āvuso sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokaṁ olokemi. 
“Here’s the thing, Reverend Sāriputta. With clairvoyance that is purified and surpasses the human, I survey the thousandfold galaxy. 

“Idha, sāriputta, ekacco samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā pavāreti: ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṁ na deti.  “Sāriputta, take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. But they fail to give what’s requested. 
Idha pana, sāriputta, ekacco samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā pavāreti: ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṁ na yathādhippāyaṁ deti. 
Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, but don’t meet expectations. 
Idha pana, sāriputta, ekacco samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā pavāreti: ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṁ yathādhippāyaṁ deti. 
Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, meeting expectations. 
Idha, sāriputta, ekacco samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā pavāreti: ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṁ parādhippāyaṁ deti. 
Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, exceeding expectations. 
Ayaṁ kho, sāriputta, hetu ayaṁ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā chedagāminī hoti. 
This is the cause, this is the reason why for different people the same kind of business undertaking might fail, 
Ayaṁ pana, sāriputta, hetu ayaṁ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā na yathādhippāyā hoti. 
while another doesn’t meet expectations, 
Ayaṁ kho pana, sāriputta, hetu ayaṁ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā yathādhippāyā hoti. 
another meets expectations, 
Ayaṁ pana, sāriputta, hetu ayaṁ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā parādhippāyā hotī”ti. 
and another exceeds expectations.” 

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.  “Reverend,” they replied. 

“Catasso imā, āvuso sāriputta, paṭipadā.  “Reverend Sāriputta … 

Sāriputtasutta  Sāriputta’s Practice 
Sāriputtasutta → sāriputtapaṭipadāsuttaṁ (bj) 
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: 
When the greetings and polite conversation were over, Mahāmoggallāna sat down to one side, and said to Sāriputta: 
“Catasso imā, āvuso sāriputta, paṭipadā. 
“Reverend Sāriputta, there are four ways of practice. 

“Nevasaññānāsaññāyatanūpagā, sāriputta, devā tena daṭṭhabbā”ti.  “Sāriputta, it refers to the gods reborn in the dimension of neither perception nor non-perception.” 
“Idha, sāriputta, ekaccassa puggalassa orambhāgiyāni saṁyojanāni appahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṁ upasampajja viharati. 
“Sāriputta, take a person who hasn’t given up the lower fetters. In this very life they enter and abide in the dimension of neither perception nor non-perception. 
Idha pana, sāriputta, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṁ upasampajja viharati. 
Sāriputta, take a person who has given up the lower fetters. In this very life they enter and abide in the dimension of neither perception nor non-perception. 
Ayaṁ kho, sāriputta, hetu ayaṁ paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṁ. 
This is the cause, this is the reason why some sentient beings pass away from that realm as returners who come back to this place, 
Ayaṁ pana, sāriputta, hetu ayaṁ paccayo, yena m’idhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti. 
while others are non-returners who don’t come back.” 

Vibhattisutta  Sāriputta’s Attainment of Textual Analysis 
Vibhattisutta → sāriputta-paṭisambhidāsuttaṁ (bj) 
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. 
“Reverend,” they replied. 

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:  When the greetings and polite conversation were over, Mahākoṭṭhita sat down to one side, and said to Sāriputta: 

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upavāṇo āyasmantaṁ sāriputtaṁ etadavoca:  When the greetings and polite conversation were over, Upavāna sat down to one side, and said to Sāriputta: 
“Kiṁ nu kho, āvuso sāriputta, vijjāyantakaro hotī”ti? 
“Reverend Sāriputta, do you become a terminator because of knowledge?” 
“Kiṁ panāvuso sāriputta, caraṇenantakaro hotī”ti? 
“Do you become a terminator because of conduct?” 
“Kiṁ panāvuso sāriputta, vijjācaraṇenantakaro hotī”ti? 
“Do you become a terminator because of both knowledge and conduct?” 
“Kiṁ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī”ti? 
“Do you become a terminator for some reason other than knowledge and conduct?” 
“‘Kiṁ nu kho, āvuso sāriputta, vijjāyantakaro hotī’ti, iti puṭṭho samāno: 
“Reverend Sāriputta, when asked whether you become a terminator because of knowledge or conduct or knowledge and conduct, or for some other reason, 
‘Kiṁ panāvuso sāriputta, caraṇenantakaro hotī’ti, iti puṭṭho samāno: 
 
‘Kiṁ panāvuso sāriputta, vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno: 
 
‘Kiṁ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno: 
 

‘tādiso homi yādisā sāriputtamoggallānā’ti.  ‘May I be like Sāriputta and Moggallāna!’ 
Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ bhikkhūnaṁ, yadidaṁ sāriputtamoggallānā. 
These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna. 

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca:  When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta: 
“ko nu kho, āvuso sāriputta, hetu ko paccayo, yena m’idhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti? 
“What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are not fully extinguished in this very life?” 
“Ko panāvuso sāriputta, hetu ko paccayo, yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti? 
“What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are fully extinguished in this very life?” 

Nanu, ānanda, yāni kānici adhikaraṇāni uppajjanti, sabbāni tāni tumhe ceva vūpasametha sāriputtamoggallānā ca.  Shouldn’t you, together with Sāriputta and Moggallāna, settle all disciplinary issues that come up? 

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.  “Reverend,” they replied. 

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.  “Reverend,” they replied. 

Evaṁ vutte, āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca:  When he said this, Venerable Udāyī said to him, 
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!” 
Tatiyampi kho āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: 
And for a third time, Udāyī said to him, 
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!” 
Atha kho āyasmato sāriputtassa etadahosi: 
Then Venerable Sāriputta thought, 
Evaṁ vutte, āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: 
When he said this, Udāyī said to him, 
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!” 
Tatiyampi kho āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca: 
And for a third time, Udāyī said to him, 
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!” 
Atha kho āyasmato sāriputtassa etadahosi: 
Then Venerable Sāriputta thought, 

“Evampi kho te, sāriputta, vuccamānā atha ca panidhekacce moghapurisā na padakkhiṇaṁ gaṇhantī”ti.  “Even when you speak like this, Sāriputta, there are still some silly people here who do not respectfully take it up.” 
“Ye te, sāriputta, puggalā assaddhā jīvikatthā na saddhā agārasmā anagāriyaṁ pabbajitā saṭhā māyāvino ketabino uddhatā unnaḷā capalā mukharā vikiṇṇavācā indriyesu aguttadvārā bhojane amattaññuno jāgariyaṁ ananuyuttā sāmaññe anapekkhavanto sikkhāya na tibbagāravā bāhulikā sāthalikā okkamane pubbaṅgamā paviveke nikkhittadhurā kusītā hīnavīriyā muṭṭhassatino asampajānā asamāhitā vibbhantacittā duppaññā eḷamūgā, tiṭṭhantu te. 
“Sāriputta, those faithless people who went forth from the lay life to homelessness not out of faith but to earn a livelihood … Leave them be. 
Ye pana te, sāriputta, kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā indriyesu guttadvārā bhojane mattaññuno jāgariyaṁ anuyuttā sāmaññe apekkhavanto sikkhāya tibbagāravā na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā āraddhavīriyā pahitattā upaṭṭhitassatino sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te tvaṁ, sāriputta, vadeyyāsi. 
But those gentlemen who went forth from the lay life to homelessness out of faith … You should speak to them. 
Ovada, sāriputta, sabrahmacārī; 
Sāriputta, you should advise your spiritual companions! 
anusāsa, sāriputta, sabrahmacārī: 
You should instruct your spiritual companions! 
Evañhi te, sāriputta, sikkhitabban”ti. 
That’s how you should train.” 

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca:  When the greetings and polite conversation were over, he sat down to one side and said to him: 
“Kittāvatā nu kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti, kusalesu dhammesu suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī”ti? 
“Reverend Sāriputta, how are we to define a mendicant who is quick-witted when it comes to skillful teachings, who learns well, learns much, and does not forget what they’ve learned?” 
“Tenahāvuso sāriputta, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. 
“Well then, Reverend Sāriputta, listen and apply your mind well, I will speak.” 
“Idhāvuso sāriputta, bhikkhu atthakusalo ca hoti, dhammakusalo ca, byañjanakusalo ca, niruttikusalo ca, pubbāparakusalo ca. 
“It’s when a mendicant is skilled in the meaning, skilled in the teaching, skilled in terminology, skilled in phrasing, and skilled in sequence. 
Ettāvatā kho, āvuso sāriputta, bhikkhu khippanisanti ca hoti kusalesu dhammesu, suggahitaggāhī ca, bahuñca gaṇhāti, gahitañcassa nappamussatī”ti. 
That is how to define a mendicant who is quick-witted when it comes to skillful teachings, who learns well, learns much, and does not forget what they’ve learned.” 

“Sādhu sādhu, sāriputta.  “Good, good, Sāriputta! 
Yasmiṁ, sāriputta, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, pañcassa ṭhānāni tasmiṁ samaye na honti. 
At a time when a noble disciple enters and dwells in the rapture of seclusion, five things aren’t present in him. 
Yasmiṁ, sāriputta, samaye ariyasāvako pavivekaṁ pītiṁ upasampajja viharati, imānissa pañca ṭhānāni tasmiṁ samaye na hontī”ti. 
At a time when a noble disciple enters and dwells in the rapture of seclusion, these five things aren’t present in him.” 

Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:  Then the Buddha said to Venerable Sāriputta: 
“yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ pañcasu sikkhāpadesu saṁvutakammantaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya: 
“You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: 
Idha, sāriputta, ariyasāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. 
It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. 
Idha, sāriputta, ariyasāvako buddhe aveccappasādena samannāgato hoti: 
It’s when a noble disciple has experiential confidence in the Buddha: 
Puna caparaṁ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti: 
Furthermore, a noble disciple has experiential confidence in the teaching: 
Puna caparaṁ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato hoti: 
Furthermore, a noble disciple has experiential confidence in the Saṅgha: 
Puna caparaṁ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi. 
Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. 
Yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ—imesu pañcasu sikkhāpadesu saṁvutakammantaṁ, imesañca catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya: 
You should know this, Sāriputta, about those white-clothed laypeople whose actions are restrained in the five precepts, and who get four blissful meditations in the present life belonging to the higher mind when they want, without trouble or difficulty. They may, if they wish, declare of themselves: 
sāriputta suṇohi me; 
Sāriputta, listen to me. 

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.  “Reverend,” they replied. 

Tena kho pana samayena veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṁ dakkhiṇaṁ patiṭṭhāpeti.  Now at that time Veḷukaṇṭakī, Nanda’s mother, was preparing a religious donation with six factors for the mendicant Saṅgha headed by Sāriputta and Moggallāna. 
Addasā kho bhagavā dibbena cakkhunā visuddhena atikkantamānusakena veḷukaṇḍakiṁ nandamātaraṁ upāsikaṁ sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṁ dakkhiṇaṁ patiṭṭhāpentiṁ. 
The Buddha saw her doing this, with his clairvoyance that is purified and superhuman, 
“esā, bhikkhave, veḷukaṇḍakī nandamātā upāsikā sāriputtamoggallānappamukhe bhikkhusaṅghe chaḷaṅgasamannāgataṁ dakkhiṇaṁ patiṭṭhāpeti. 
“This Veḷukaṇṭakī, Nanda’s mother, is preparing a religious donation with six factors for the mendicant Saṅgha headed by Sāriputta and Moggallāna. 

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca:  When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta: 
“Kittāvatā nu kho, āvuso sāriputta, bhikkhu assutañceva dhammaṁ suṇāti, sutā cassa dhammā na sammosaṁ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti? 
“Reverend Sāriputta, how does a mendicant get to hear a teaching they haven’t heard before? How do they remember those teachings they have heard? How do they keep exercising the teachings with which they are already familiar? And how do they come to understand what they haven’t understood before?” 
“Tenahāvuso sāriputta, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti. 
“Well then, Reverend Sāriputta, listen and apply your mind well, I will speak.” 
“Idhāvuso sāriputta, bhikkhu dhammaṁ pariyāpuṇāti— 
“Reverend Sāriputta, take a mendicant who memorizes the teaching— 
Ettāvatā kho, āvuso sāriputta, bhikkhu assutañceva dhammaṁ suṇāti, sutā cassa dhammā na sammosaṁ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti. 
This is how a mendicant gets to hear a teaching they haven’t heard before. It’s how they remember those teachings they have heard. It’s how they keep exercising the teachings with which they are already familiar. And it’s how they come to understand what they haven’t understood before.” 

Hatthisāriputtasutta  With Hatthisāriputta 
Atha kho āyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ etadavoca: 
Then Venerable Mahākoṭṭhita said to Venerable Citta Hatthisāriputta, 
Evaṁ vutte, āyasmato cittassa hatthisāriputtassa sahāyakā bhikkhū āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ: 
When he said this, Citta Hatthisāriputta’s companions said to Mahākoṭṭhita, 
“māyasmā mahākoṭṭhiko āyasmantaṁ cittaṁ hatthisāriputtaṁ apasādesi, paṇḍito āyasmā citto hatthisāriputto. 
“Venerable, please don’t rebuke Citta Hatthisāriputta. He is astute, 
Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yenāyasmā mahākoṭṭhiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahākoṭṭhikaṁ etadavocuṁ: 
Then the mendicants who were his companions went up to Venerable Mahākoṭṭhita and said, 
Atha kho cittassa hatthisāriputtassa sahāyakā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: 
Then the mendicants who were Citta Hatthisāriputta’s companions went up to the Buddha, bowed, sat down to one side, and said to him, 

“Sādhu sādhu, sāriputta.  “Good, good, Sāriputta! 
Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of what I’ve said in brief like this. 
Idha, sāriputta, bhikkhu attanā ca satthugāravo hoti satthugāravatāya ca vaṇṇavādī. 
It’s when a mendicant personally respects the Teacher … 
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. 
This is how to understand the detailed meaning of what I said in brief.” 

“Sādhu sādhu, sāriputta.  “Good, good, Sāriputta! 
Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of what I’ve said in brief like this. 
Idha, sāriputta, bhikkhu attanā ca satthugāravo hoti, satthugāravatāya ca vaṇṇavādī. 
It’s when a mendicant personally respects the Teacher … 
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. 
This is how to understand the detailed meaning of what I said in brief.” 

Atha kho āyasmato sāriputtassa etadahosi:  Then it occurred to him, 
“Na kho, sāriputta, sakkā imasmiṁ dhammavinaye kevalaṁ vassagaṇanamattena niddaso bhikkhu paññāpetuṁ. 
“No, Sāriputta, we cannot. 
Satta kho imāni, sāriputta, niddasavatthūni mayā sayaṁ abhiññā sacchikatvā paveditāni. 
I make known these seven qualifications for graduation after realizing them with my own insight. 
Idha, sāriputta, bhikkhu sikkhāsamādāne tibbacchando hoti āyatiñca sikkhāsamādāne avigatapemo, dhammanisantiyā tibbacchando hoti āyatiñca dhammanisantiyā avigatapemo, icchāvinaye tibbacchando hoti āyatiñca icchāvinaye avigatapemo, paṭisallāne tibbacchando hoti āyatiñca paṭisallāne avigatapemo, vīriyārambhe tibbacchando hoti āyatiñca vīriyārambhe avigatapemo, satinepakke tibbacchando hoti āyatiñca satinepakke avigatapemo, diṭṭhipaṭivedhe tibbacchando hoti āyatiñca diṭṭhipaṭivedhe avigatapemo. 
It’s when a mendicant has a keen enthusiasm to undertake the training … to examine the teachings … to get rid of desires … for retreat … to rouse up energy … for mindfulness and alertness … to penetrate theoretically. And they don’t lose these desires in the future. 
Imāni kho, sāriputta, satta niddasavatthūni mayā sayaṁ abhiññā sacchikatvā paveditāni. 
These are the seven qualifications for graduation that I make known after realizing them with my own insight. 
Imehi kho, sāriputta, sattahi niddasavatthūhi samannāgato bhikkhu dvādasa cepi vassāni paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati, ‘niddaso bhikkhū’ti alaṁvacanāya; 
A mendicant who has these seven qualifications for graduation is qualified to be called a ‘graduate mendicant’. This is so whether they have lived the full and pure spiritual life for twelve years, 

Atha kho sambahulā campeyyakā upāsakā yena āyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho campeyyakā upāsakā āyasmantaṁ sāriputtaṁ etadavocuṁ:  Then several lay followers of Campā went to Venerable Sāriputta, bowed, sat down to one side, and said to him, 
“cirassutā no, bhante, bhagavato sammukhā dhammīkathā. 
“Sir, it’s been a long time since we’ve heard a Dhamma talk from the Buddha. 
bhante → bhante sāriputta (bj) 
“Evaṁ, bhante”ti kho campeyyakā upāsakā āyasmato sāriputtassa paṭissutvā uṭṭhāyāsanā āyasmantaṁ sāriputtaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. 
“Yes, sir” they replied. Then they rose from their seats, bowed to Sāriputta, and respectfully circled him before leaving. 
Atha kho campeyyakā upāsakā tadahuposathe yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu. 
Then on the next sabbath the lay followers of Campā went to Venerable Sāriputta, bowed, and stood to one side. 
“Siyā, sāriputta, idhekaccassa tādisaṁyeva dānaṁ dinnaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ; 
“Indeed it could, Sāriputta.” 
siyā pana, sāriputta, idhekaccassa tādisaṁyeva dānaṁ dinnaṁ mahapphalaṁ hoti mahānisaṁsan”ti. 
 
“Idha, sāriputta, ekacco sāpekho dānaṁ deti, patibaddhacitto dānaṁ deti, sannidhipekho dānaṁ deti, ‘imaṁ pecca paribhuñjissāmī’ti dānaṁ deti. 
“Sāriputta, take the case of a someone who gives a gift as an investment, their mind tied to it, expecting to keep it, thinking ‘I’ll enjoy this in my next life’. 
Taṁ kiṁ maññasi, sāriputta, dadeyya idhekacco evarūpaṁ dānan”ti? 
What do you think, Sāriputta, don’t some people give gifts in this way?” 
“Tatra, sāriputta, yvāyaṁ sāpekho dānaṁ deti, patibaddhacitto dānaṁ deti, sannidhipekho dānaṁ deti, ‘imaṁ pecca paribhuñjissāmī’ti dānaṁ deti. 
“Sāriputta, someone who gives a gift as an investment, 
Idha pana, sāriputta, ekacco na heva kho sāpekho dānaṁ deti, na patibaddhacitto dānaṁ deti, na sannidhipekho dānaṁ deti, na ‘imaṁ pecca paribhuñjissāmī’ti dānaṁ deti; 
Next, take the case of a someone who gives a gift not as an investment, their mind not tied to it, not expecting to keep it, and not thinking, ‘I’ll enjoy this in my next life’. 
Taṁ kiṁ maññasi, sāriputta, dadeyya idhekacco evarūpaṁ dānan”ti? 
What do you think, Sāriputta, don’t some people give gifts in this way?” 
“Tatra, sāriputta, yvāyaṁ na heva sāpekho dānaṁ deti; 
“Sāriputta, someone who gives gifts, not for any other reason, 
Ayaṁ kho, sāriputta, hetu ayaṁ paccayo yena midhekaccassa tādisaṁyeva dānaṁ dinnaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ. 
This is the cause, this is the reason why someone gives a gift and it is not very fruitful or beneficial, 
Ayaṁ pana, sāriputta, hetu ayaṁ paccayo yena midhekaccassa tādisaṁyeva dānaṁ dinnaṁ mahapphalaṁ hoti mahānisaṁsan”ti. 
while someone else gives exactly the same gift and it is very fruitful and beneficial.” 

Sveva sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṁ āgamissati, tañca bhikkhusaṅghaṁ parivisitvā mama dakkhiṇaṁ ādiseyyāsi.  Tomorrow, the mendicant Saṅgha headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭa before breakfast. When you’ve served the Saṅgha, please dedicate the religious donation to me. 
Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso yena veḷukaṇḍako tadavasari. 
Then the Saṅgha of mendicants headed by Sāriputta and Moggallāna arrived at Veḷukaṇṭa. 
Atha kho sāriputtamoggallānappamukho bhikkhusaṅgho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena nandamātāya upāsikāya nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. 
And then the Saṅgha of mendicants headed by Sāriputta and Moggallāna robed up in the morning and, taking their bowls and robes, went to the home of Nanda’s Mother, where they sat on the seats spread out. 
Atha kho nandamātā upāsikā sāriputtamoggallānappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. 
Then Nanda’s Mother served and satisfied them with her own hands with delicious fresh and cooked foods. 
Atha kho nandamātā upāsikā āyasmantaṁ sāriputtaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. 
When Sāriputta had eaten and washed his hand and bowl, Nanda’s Mother sat down to one side. 
Sveva sāriputtamoggallānappamukho bhikkhusaṅgho akatapātarāso veḷukaṇḍakaṁ āgamissati, tañca bhikkhusaṅghaṁ parivisitvā mama dakkhiṇaṁ ādiseyyāsi. 
Tomorrow, the mendicant Saṅgha headed by Sāriputta and Moggallāna will arrive at Veḷukaṇṭa before breakfast. When you’ve served the Saṅgha, please dedicate the religious donation to me. 

Atha kho āyasmato sāriputtassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:  Then as Venerable Sāriputta was in private retreat this thought came to his mind, 
Atha kho āyasmato sāriputtassa etadahosi: 
Then he thought, 
Atha kho āyasmato sāriputtassa etadahosi: 
Then he thought, 
“Sādhu sādhu, sāriputta. 
“Good, good, Sāriputta! 
Satthāraṁ kho, sāriputta, bhikkhu sakkatvā garuṁ katvā upanissāya viharanto akusalaṁ pajaheyya, kusalaṁ bhāveyya. 
A mendicant should honor and respect and rely on the Teacher, to give up the unskillful and develop the skillful. 
Dhammaṁ kho, sāriputta, bhikkhu sakkatvā garuṁ katvā upanissāya viharanto akusalaṁ pajaheyya, kusalaṁ bhāveyya. 
A mendicant should honor and respect and rely on the teaching … 
paṭisanthāraṁ kho, sāriputta, bhikkhu sakkatvā garuṁ katvā upanissāya viharanto akusalaṁ pajaheyya, kusalaṁ bhāveyyā”ti. 
A mendicant should honor and respect and rely on hospitality, to give up the unskillful and develop the skillful.” 
“Sādhu sādhu, sāriputta. 
“Good, good, Sāriputta! 
Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of what I’ve said in brief like this. 
So vata, sāriputta, bhikkhu satthari agāravo dhamme sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati …pe… 
It is quite impossible for a mendicant who doesn’t respect the Teacher to respect the teaching. … 
yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamādepi so agāravo. 
 
So vata, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamāde agāravo paṭisanthāre sagāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
 
Yo so, sāriputta, bhikkhu satthari agāravo dhamme agāravo saṅghe agāravo sikkhāya agāravo samādhismiṁ agāravo appamāde agāravo paṭisanthārepi so agāravo. 
A mendicant who disrespects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence disrespects hospitality. 
So vata, sāriputta, bhikkhu satthari sagāravo dhamme agāravo bhavissatīti netaṁ ṭhānaṁ vijjati …pe… yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo …pe…. 
It is quite impossible for a mendicant who does respect the Teacher to disrespect the teaching. … 
So vata, sāriputta, bhikkhu satthari sagāravo dhamme sagāravo …pe… appamāde sagāravo paṭisanthāre agāravo bhavissatīti netaṁ ṭhānaṁ vijjati. 
 
Yo so, sāriputta, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthārepi so sagāravo. 
A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality. 
So vata, sāriputta, bhikkhu satthari sagāravo dhammepi sagāravo bhavissatīti ṭhānametaṁ vijjati. Yo so, sāriputta, bhikkhu satthari sagāravo dhammepi so sagāravo …pe…. 
It’s quite possible for a mendicant who does respect the Teacher to respect the teaching. … 
So vata, sāriputta, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthārepi so sagāravo bhavissatīti ṭhānametaṁ vijjati. 
 
Yo so, sāriputta, bhikkhu satthari sagāravo …pe… appamāde sagāravo paṭisanthārepi so sagāravoti. 
A mendicant who respects the Teacher, the teaching, the Saṅgha, the training, immersion, and diligence respects hospitality. 
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. 
This is how to understand the detailed meaning of what I said in brief.” 

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:  Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: 
“kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: 
“Sāriputta, how many powers does a mendicant who has ended the defilements have that qualify them to claim: 

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.  “Reverend,” they replied. 

Sīhanādasutta  Sāriputta’s Lion’s Roar 
Sīhanādasutta → sāriputtasīhanādasuttaṁ (bj) 
“Yassadāni tvaṁ, sāriputta, kālaṁ maññasī”ti. 
“Please, Sāriputta, go at your convenience.” 
“ehi tvaṁ, bhikkhu, mama vacanena sāriputtaṁ āmantehi: 
“Please, monk, in my name tell Sāriputta that 
‘satthā taṁ, āvuso sāriputta, āmantetī’”ti. 
the teacher summons him.” 
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: 
“Yes, sir,” that monk replied. He went to Sāriputta and said to him, 
“satthā taṁ, āvuso sāriputta, āmantetī”ti. 
“Reverend Sāriputta, the teacher summons you.” 
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: 
Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: 
“idha te, sāriputta, aññataro sabrahmacārī khīyanadhammaṁ āpanno: 
“Sāriputta, one of your spiritual companions has made this complaint: 
“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo ahaṁ āyasmantaṁ sāriputtaṁ asatā tucchā musā abhūtena abbhācikkhiṁ. 
“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak ill of Venerable Sāriputta with an incorrect, hollow, false, untruthful claim. 
“Taggha taṁ, bhikkhu, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo tvaṁ sāriputtaṁ asatā tucchā musā abhūtena abbhācikkhi. 
“Indeed, monk, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. 
Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: 
Then the Buddha said to Venerable Sāriputta, 
“khama, sāriputta, imassa moghapurisassa, purā tassa tattheva sattadhā muddhā phalatī”ti. 
“Sāriputta, forgive that futile man before his head explodes into seven pieces right here.” 

Atha kho āyasmato sāriputtassa etadahosi:  Then it occurred to him, 
“Ke ca, sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca saupādisesaṁ vā ‘saupādiseso’ti jānissanti, anupādisesaṁ vā ‘anupādiseso’ti jānissanti. 
“Sāriputta, these foolish, incompetent wanderers following other religions: who are they to know whether someone has residue or not? 
Navayime, sāriputta, puggalā saupādisesā kālaṁ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā. 
There are these nine people who, dying with residue, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. 
Idha, sāriputta, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ paripūrakārī, paññāya mattaso kārī. 
There’s a person who has fulfilled ethics and immersion, but has limited wisdom. 
Ayaṁ, sāriputta, paṭhamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. 
This is the first person … 
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ paripūrakārī, paññāya mattaso kārī. 
Furthermore, there’s a person who has fulfilled ethics and immersion, but has limited wisdom. 
Ayaṁ, sāriputta, pañcamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. 
This is the fifth person … 
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ mattaso kārī, paññāya mattaso kārī. 
Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. 
Ayaṁ, sāriputta, chaṭṭho puggalo saupādiseso kālaṁ kurumāno parimutto nirayā …pe… parimutto apāyaduggativinipātā. 
This is the sixth person … 
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ mattaso kārī, paññāya mattaso kārī. 
Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. 
Ayaṁ, sāriputta, sattamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā …pe… parimutto apāyaduggativinipātā. 
This is the seventh person … 
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ mattaso kārī, paññāya mattaso kārī. 
Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. 
Ayaṁ, sāriputta, aṭṭhamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā …pe… parimutto apāyaduggativinipātā. 
This is the eighth person … 
Puna caparaṁ, sāriputta, idhekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ mattaso kārī, paññāya mattaso kārī. 
Furthermore, there’s a person who has fulfilled ethics, but has limited immersion and wisdom. 
Ayaṁ, sāriputta, navamo puggalo saupādiseso kālaṁ kurumāno parimutto nirayā parimutto tiracchānayoniyā parimutto pettivisayā parimutto apāyaduggativinipātā. 
This is the ninth person … 
Ke ca, sāriputta, aññatitthiyā paribbājakā bālā abyattā, ke ca saupādisesaṁ vā ‘saupādiseso’ti jānissanti, anupādisesaṁ vā ‘anupādiseso’ti jānissanti. 
These foolish, incompetent wanderers following other religions: who are they to know whether someone has residue or not? 
Ime kho, sāriputta, nava puggalā saupādisesā kālaṁ kurumānā parimuttā nirayā parimuttā tiracchānayoniyā parimuttā pettivisayā parimuttā apāyaduggativinipātā. 
These are the nine people who, dying with residue, are exempt from hell, the animal realm, and the ghost realm. They’re exempt from places of loss, bad places, the underworld. 
Na tāvāyaṁ, sāriputta, dhammapariyāyo paṭibhāsi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. 
Up until now, Sāriputta, I have not felt the need to give this exposition of the teaching to the monks, nuns, laymen, and laywomen. 
Api ca mayā, sāriputta, dhammapariyāyo pañhādhippāyena bhāsito”ti. 
However, I have spoken it in order to answer your question.” 

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:  When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta: 
“kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ diṭṭhadhammavedanīyaṁ, taṁ me kammaṁ samparāyavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? 
“Reverend Sāriputta, is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in this life be experienced by me in lives to come’?” 
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ samparāyavedanīyaṁ taṁ me kammaṁ diṭṭhadhammavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? 
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced in lives to come be experienced by me in this life’?” 
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ sukhavedanīyaṁ, taṁ me kammaṁ dukkhavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? 
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as pleasant be experienced by me as painful’?” 
“Kiṁ panāvuso, sāriputta, ‘yaṁ kammaṁ dukkhavedanīyaṁ, taṁ me kammaṁ sukhavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? 
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced as painful be experienced by me as pleasant’?” 
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ paripakkavedanīyaṁ, taṁ me kammaṁ aparipakkavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? 
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when ripe be experienced by me when unripe’?” 
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ aparipakkavedanīyaṁ, taṁ me kammaṁ paripakkavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? 
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced when unripe be experienced by me when ripe’?” 
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ bahuvedanīyaṁ, taṁ me kammaṁ appavedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? 
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a lot be experienced by me a little’?” 
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ appavedanīyaṁ, taṁ me kammaṁ bahuvedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? 
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced a little be experienced by me a lot’?” 
“Kiṁ nu kho, āvuso sāriputta, ‘yaṁ kammaṁ vedanīyaṁ, taṁ me kammaṁ avedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? 
“Is the spiritual life lived under the Buddha for this purpose: ‘May deeds to be experienced by me be not experienced’?” 
“Kiṁ panāvuso sāriputta, ‘yaṁ kammaṁ avedanīyaṁ, taṁ me kammaṁ vedanīyaṁ hotū’ti, etassa atthāya bhagavati brahmacariyaṁ vussatī”ti? 
“Then is the spiritual life lived under the Buddha for this purpose: ‘May deeds not to be experienced be experienced’?” 
“‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ me kammaṁ samparāyavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. 
“Reverend Sāriputta, when you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in this life are experienced in lives to come, you said, ‘Certainly not’. 
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ samparāyavedanīyaṁ taṁ me kammaṁ diṭṭhadhammavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. 
When you were asked whether the spiritual life was lived under the Buddha so that deeds to be experienced in lives to come are experienced in this life … 
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ sukhavedanīyaṁ taṁ me kammaṁ dukkhavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. 
deeds to be experienced as pleasant are experienced as painful … 
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ dukkhavedanīyaṁ taṁ me kammaṁ sukhavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. 
deeds to be experienced as painful are experienced as pleasant … 
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ paripakkavedanīyaṁ taṁ me kammaṁ aparipakkavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. 
deeds to be experienced when ripe are experienced when unripe … 
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ aparipakkavedanīyaṁ taṁ me kammaṁ paripakkavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. 
deeds to be experienced when unripe are experienced when ripe … 
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ bahuvedanīyaṁ taṁ me kammaṁ appavedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. 
deeds to be experienced a lot are experienced a little … 
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ appavedanīyaṁ taṁ me kammaṁ bahuvedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. 
deeds to be experienced a little are experienced a lot … 
‘Kiṁ nu kho, āvuso sāriputta, yaṁ kammaṁ vedanīyaṁ taṁ me kammaṁ avedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. 
deeds to be experienced are not experienced … 
‘Kiṁ panāvuso sāriputta, yaṁ kammaṁ avedanīyaṁ taṁ me kammaṁ vedanīyaṁ hotūti, etassa atthāya bhagavati brahmacariyaṁ vussatī’ti, iti puṭṭho samāno ‘no hidaṁ, āvuso’ti vadesi. 
When you were asked whether the spiritual life was lived under the Buddha so that deeds not to be experienced are experienced, you said, ‘Certainly not.’ 

Atha kho āyasmā samiddhi yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ samiddhiṁ āyasmā sāriputto etadavoca:  Then Venerable Samiddhi went up to Venerable Sāriputta, bowed, and sat to one side. Venerable Sāriputta said to him: 

Evaṁ vutte, āyasmā udāyī āyasmantaṁ sāriputtaṁ etadavoca:  When he said this, Venerable Udāyī said to him, 
“kiṁ panettha, āvuso sāriputta, sukhaṁ yadettha natthi vedayitan”ti? 
“But Reverend Sāriputta, what’s blissful about it, since nothing is felt?” 

Sāriputtasutta  Sāriputta 
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca: 
When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta: 
“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa, na āpasmiṁ āposaññī assa, na tejasmiṁ tejosaññī assa, na vāyasmiṁ vāyosaññī assa, na ākāsānañcāyatane ākāsānañcāyatanasaññī assa, na viññāṇañcāyatane viññāṇañcāyatanasaññī assa, na ākiñcaññāyatane ākiñcaññāyatanasaññī assa, na nevasaññānāsaññāyatane nevasaññānāsaññāyatanasaññī assa, na idhaloke idhalokasaññī assa, na paraloke paralokasaññī assa; saññī ca pana assā”ti? 
“Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. And they wouldn’t perceive this world in this world, or the other world in the other world. And yet they would still perceive.” 
“Yathā kathaṁ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… saññī ca pana assā”ti? 
“But how could this be?” 
“Kiṁsaññī panāyasmā sāriputto tasmiṁ samaye ahosī”ti? 
“But at that time what did Reverend Sāriputta perceive?” 
Kiṁsaññī panāyasmā sāriputto → kiṁsaññī panāvuso sāriputta (mr) 

Sāriputtasutta  With Sāriputta 
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. 
“Reverend,” they replied. 

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.  “Reverend,” they replied. 
“Dūratopi kho mayaṁ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. 
“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. 
Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho. 
May Venerable Sāriputta himself please clarify the meaning of this. 
Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti. 
The mendicants will listen and remember it.” 
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. 
“Yes, reverend,” they replied. 

Sacittañca sāriputta,   

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sāmaṇḍakāni paribbājako āyasmantaṁ sāriputtaṁ etadavoca:  When the greetings and polite conversation were over, Sāmaṇḍakāni sat down to one side, and said to Sāriputta: 
“Kiṁ nu kho, āvuso sāriputta, sukhaṁ, kiṁ dukkhan”ti? 
“Reverend Sāriputta, what is happiness and what is suffering?” 

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sāmaṇḍakāni paribbājako āyasmantaṁ sāriputtaṁ etadavoca:  When the greetings and polite conversation were over, Sāmaṇḍakāni sat down to one side and said to Sāriputta: 
“Kiṁ nu kho, āvuso, sāriputta, imasmiṁ dhammavinaye sukhaṁ, kiṁ dukkhan”ti? 
“Reverend Sāriputta, in this teaching and training, what is happiness and what is suffering?” 

Atha kho bhagavā bahudeva rattiṁ bhikkhūnaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi:  The Buddha spent much of the night educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk. Then he looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta: 
“Vigatathinamiddho kho, sāriputta, bhikkhusaṅgho. 
“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness. 
Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammī kathā. 
Give them some Dhamma talk as you feel inspired. 
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. 
“Reverend,” they replied. 
Atha kho bhagavā paccuṭṭhāya āyasmantaṁ sāriputtaṁ āmantesi: 
Then the Buddha got up and said to Venerable Sāriputta: 
“sādhu sādhu, sāriputta. 
“Good, good, Sāriputta! 
Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu, hirī natthi … 
Whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities 
Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; 
It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. 
evamevaṁ kho, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu …pe… 
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities 
‘Assaddho purisapuggalo’ti, sāriputta, parihānametaṁ; 
A faithless individual is in decline. 
‘micchādiṭṭhiko purisapuggalo’ti, sāriputta, parihānametaṁ. 
An individual with wrong view is in decline. 
Yassa kassaci, sāriputta, saddhā atthi kusalesu dhammesu, hirī atthi … 
Whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities 
Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; 
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. 
evamevaṁ kho, sāriputta, yassa kassaci saddhā atthi kusalesu dhammesu, hirī atthi … 
In the same way, whoever has faith, conscience, prudence, energy, and wisdom when it comes to skillful qualities 
‘Saddho purisapuggalo’ti, sāriputta, aparihānametaṁ; 
A faithful individual doesn’t decline. 
‘sammādiṭṭhiko purisapuggalo’ti, sāriputta, aparihānametan”ti. 
An individual with right view doesn’t decline.” 

Atha kho bhagavā bahudeva rattiṁ bhikkhūnaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi:  The Buddha spent much of the night educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk. Then he looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta, 
“Vigatathinamiddho kho, sāriputta, bhikkhusaṅgho. 
“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness. 
Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammī kathā. 
Give them some Dhamma talk as you feel inspired. 
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. 
“Reverend,” they replied. 
Atha kho bhagavā paccuṭṭhāya āyasmantaṁ sāriputtaṁ āmantesi: 
Then the Buddha got up and said to Venerable Sāriputta: 
“sādhu sādhu, sāriputta. 
“Good, good, Sāriputta! 
Yassa kassaci, sāriputta, saddhā natthi kusalesu dhammesu hirī natthi … 
Whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities 
Seyyathāpi, sāriputta, kāḷapakkhe candassa yā ratti vā divaso vā āgacchati, hāyateva vaṇṇena hāyati maṇḍalena hāyati ābhāya hāyati ārohapariṇāhena; 
It’s like the moon in the waning fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only decline. 
evamevaṁ kho, sāriputta, yassa kassaci saddhā natthi kusalesu dhammesu …pe… 
In the same way, whoever has no faith, conscience, prudence, energy, and wisdom; who doesn’t want to listen, doesn’t memorize the teachings, examine their meaning, or practice accordingly, and is negligent when it comes to skillful qualities 
Yassa kassaci, sāriputta, saddhā atthi kusalesu dhammesu hirī atthi … 
Whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities 
Seyyathāpi, sāriputta, juṇhapakkhe candassa yā ratti vā divaso vā āgacchati, vaḍḍhateva vaṇṇena vaḍḍhati maṇḍalena vaḍḍhati ābhāya vaḍḍhati ārohapariṇāhena; 
It’s like the moon in the waxing fortnight. Whether by day or by night, its beauty, roundness, light, and diameter and circumference only grow. 
evamevaṁ kho, sāriputta, yassa kassaci saddhā atthi kusalesu dhammesu …pe… 
In the same way, whoever has faith, conscience, prudence, energy, and wisdom; who wants to listen, memorizes the teachings, examines their meaning, and practices accordingly, and is diligent when it comes to skillful qualities 

“pāpicchā, bhante, sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti.  “Sir, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.” 
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. 
Have confidence in Sāriputta and Moggallāna, 
Pesalā sāriputtamoggallānā”ti. 
they’re good monks.” 
“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti. 
“Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.” 
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. 
Have confidence in Sāriputta and Moggallāna, 
Pesalā sāriputtamoggallānā”ti. 
they’re good monks.” 
“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṁ icchānaṁ vasaṁ gatā”ti. 
“Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.” 
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. 
Have confidence in Sāriputta and Moggallāna, 
Pesalā sāriputtamoggallānā”ti. 
they’re good monks.” 
“pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. 
“Kokālika, have confidence in Sāriputta and Moggallāna, 
Pesalā sāriputtamoggallānā”ti. 
they’re good monks.” 
Kālaṅkato ca kokāliko bhikkhu padumaṁ nirayaṁ upapajjati sāriputtamoggallānesu cittaṁ āghātetvā. 
He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna. 
Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. 
He was reborn in the pink lotus hell because of his resentment for Sāriputta and Moggallāna.” 
kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā’ti. 
 
Padumaṁ kho pana, bhikkhu, nirayaṁ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. 
The mendicant Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” 

Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:  Then Venerable Sāriputta went up to the Buddha, bowed, and sat down to one side. The Buddha said to him: 
“kati nu kho, sāriputta, khīṇāsavassa bhikkhuno balāni, yehi balehi samannāgato khīṇāsavo bhikkhu āsavānaṁ khayaṁ paṭijānāti: 
“Sāriputta, how many powers does a mendicant who has ended the defilements have that qualify them to claim: 

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.  “Reverend,” they replied. 

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca:  When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta: 
“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī pana assā”ti. 
“Could it be, reverend Sāriputta, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth … And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” 
“Yathā kathaṁ panāvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tatrāpi na saññī assa, saññī ca pana assā”ti? 
“But how could this be?” 

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ sāriputtaṁ etadavocuṁ:  When the greetings and polite conversation were over, they sat down to one side and said to him: 
“Siyā nu kho, āvuso sāriputta, bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti? 
“Could it be, reverend, that a mendicant might gain a state of immersion like this? They wouldn’t perceive earth in earth, water in water, fire in fire, or air in air. And they wouldn’t perceive the dimension of infinite space in the dimension of infinite space, the dimension of infinite consciousness in the dimension of infinite consciousness, the dimension of nothingness in the dimension of nothingness, or the dimension of neither perception nor non-perception in the dimension of neither perception nor non-perception. They wouldn’t perceive this world in this world, or the other world in the other world. And they wouldn’t perceive what is seen, heard, thought, known, attained, sought, or explored by the mind. And yet they would still perceive.” 
“Yathā kathaṁ pana, āvuso sāriputta, siyā bhikkhuno tathārūpo samādhipaṭilābho yathā neva pathaviyaṁ pathavisaññī assa …pe… yampidaṁ diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā tatrāpi na saññī assa; saññī ca pana assā”ti? 
“But how could this be?” 

“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ.  “Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. 
Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho. 
May Venerable Sāriputta himself please clarify the meaning of this. 
Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti. 
The mendicants will listen and remember it.” 
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. 
“Yes, friend,” they replied. 

Sāriputtattheravatthu 

Sāriputtattheravatthu  Sāriputtattheravatthu 

Sāriputtattherassa mātulabrāhmaṇavatthu   
Sāriputtattherassa bhāgineyyavatthu 
 
Sāriputtatherassa sahāyakabrāhmaṇavatthu 
 

Sāriputtattheravatthu  Sāriputtattheravatthu 
Sāriputtattheravatthu 
Sāriputtattheravatthu 

2. Cittahatthisāriputtapoṭṭhapādavatthu  2. On Citta Hatthisāriputta 
2.3. Cittahatthisāriputtaupasampadā 
2.3. The Ordination of Citta Hatthisāriputta 

Mayhaṁ, bhikkhave, etarahi sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ.  I have a fine pair of chief disciples named Sāriputta and Moggallāna. 
Bhagavato, mārisā, sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. 
You have a fine pair of chief disciples named Sāriputta and Moggallāna. 
Bhagavato, mārisā, sāriputtamoggallānaṁ nāma sāvakayugaṁ ahosi aggaṁ bhaddayugaṁ. 
 

4. Sāriputtasīhanāda  4. Sāriputta’s Lion’s Roar 
“Uḷārā kho te ayaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: 
“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying: 
Kiṁ te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: 
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that 
“Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: 
“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that 
“Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito: 
“And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that 
“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi. 
“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present, 
Atha kiñcarahi te ayaṁ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: 
what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion’s roar?” 

1. Sāriputtasīhanāda  1. Sāriputta’s Lion’s Roar 
“Uḷārā kho te ayaṁ, sāriputta, āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: 
“That’s a grand and dramatic statement, Sāriputta. You’ve roared a definitive, categorical lion’s roar, saying: 
Kiṁ te, sāriputta, ye te ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: 
What about all the perfected ones, the fully awakened Buddhas who lived in the past? Have you comprehended their minds to know that 
“Kiṁ pana te, sāriputta, ye te bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā, sabbe te bhagavanto cetasā ceto paricca viditā: 
“And what about all the perfected ones, the fully awakened Buddhas who will live in the future? Have you comprehended their minds to know that 
“Kiṁ pana te, sāriputta, ahaṁ etarahi arahaṁ sammāsambuddho cetasā ceto paricca vidito: 
“And what about me, the perfected one, the fully awakened Buddha at present? Have you comprehended my mind to know that 
“Ettha ca hi te, sāriputta, atītānāgatapaccuppannesu arahantesu sammāsambuddhesu cetopariyañāṇaṁ natthi. 
“Well then, Sāriputta, given that you don’t comprehend the minds of Buddhas past, future, or present, 
Atha kiṁ carahi te ayaṁ, sāriputta, uḷārā āsabhī vācā bhāsitā, ekaṁso gahito, sīhanādo nadito: 
what exactly are you doing, making such a grand and dramatic statement, roaring such a definitive, categorical lion’s roar?” 
‘kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. 
‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past, future, or present—whose direct knowledge is superior to the Buddha when it comes to awakening?’ I would tell them ‘No.’ 
‘Kiṁ panāvuso sāriputta, bhavissanti anāgatamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā bhiyyobhiññatarā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. 
 
‘Kiṁ panāvuso sāriputta, atthetarahi añño samaṇo vā brāhmaṇo vā bhagavatā bhiyyobhiññataro sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. 
 
‘kiṁ nu kho, āvuso sāriputta, ahesuṁ atītamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘evan’ti vadeyyaṁ. 
‘Reverend Sāriputta, is there any other ascetic or brahmin—whether past or future—whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘Yes.’ 
‘Kiṁ panāvuso sāriputta, bhavissanti anāgatamaddhānaṁ aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘evan’ti vadeyyaṁ. 
 
‘Kiṁ panāvuso sāriputta, atthetarahi aññe samaṇā vā brāhmaṇā vā bhagavatā samasamā sambodhiyan’ti, evaṁ puṭṭho ahaṁ, bhante, ‘no’ti vadeyyaṁ. 
But if they were to ask: ‘Reverend Sāriputta, is there any other ascetic or brahmin at present whose direct knowledge is equal to the Buddha when it comes to awakening?’ I would tell them ‘No.’ 
“Taggha tvaṁ, sāriputta, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti. 
“Indeed, Sāriputta, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuttal or criticism.” 
Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: 
Then the Buddha said to Venerable Sāriputta, 
“Tasmātiha tvaṁ, sāriputta, imaṁ dhammapariyāyaṁ abhikkhaṇaṁ bhāseyyāsi bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ. 
“So Sāriputta, you should frequently speak this exposition of the teaching to the monks, nuns, laymen, and laywomen. 
Yesampi hi, sāriputta, moghapurisānaṁ bhavissati tathāgate kaṅkhā vā vimati vā, tesamimaṁ dhammapariyāyaṁ sutvā tathāgate kaṅkhā vā vimati vā, sā pahīyissatī”ti. 
Though there will be some silly people who have doubt or uncertainty regarding the Realized One, when they hear this exposition of the teaching they’ll give up that doubt or uncertainty.” 

Atha kho bhagavā acirapakkantesu pāveyyakesu mallesu tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā āyasmantaṁ sāriputtaṁ āmantesi:  Soon after they left, the Buddha looked around the Saṅgha of mendicants, who were so very silent. He addressed Venerable Sāriputta, 
“vigatathinamiddho kho, sāriputta, bhikkhusaṅgho. 
“Sāriputta, the Saṅgha of mendicants is rid of dullness and drowsiness. 
Paṭibhātu taṁ, sāriputta, bhikkhūnaṁ dhammīkathā. 
Give them some Dhamma talk as you feel inspired. 
Atha kho bhagavā uṭṭhahitvā āyasmantaṁ sāriputtaṁ āmantesi: 
Then the Buddha got up and said to Venerable Sāriputta, 
“sādhu sādhu, sāriputta, 
“Good, good, Sāriputta! 
sādhu kho tvaṁ, sāriputta, bhikkhūnaṁ saṅgītipariyāyaṁ abhāsī”ti. 
It’s good that you’ve taught this exposition of the reciting in concert.” 
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. 
Satisfied, the mendicants approved what Sāriputta said. 

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.  “Reverend,” they replied. 
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. 
Satisfied, the mendicants approved what Sāriputta said. 

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.  “Reverend,” they replied. 
“Dūratopi kho mayaṁ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. 
“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. 
Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho; 
May Venerable Sāriputta himself please clarify the meaning of this. 
āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti. 
The mendicants will listen and remember it.” 
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. 
“Yes, reverend,” they replied. 
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. 
Satisfied, the mendicants approved what Sāriputta said. 

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.  “Reverend,” they replied. 
Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: 
When he said this, Venerable Mahāmoggallāna said to him: 
“Ko nu kho, āvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ sāṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyati? 
“What is the cause, Reverend Sāriputta, what is the reason why, of the two persons with a blemish, one is said to be worse and one better? 
Ko panāvuso sāriputta, hetu ko paccayo yenimesaṁ dvinnaṁ puggalānaṁ anaṅgaṇānaṁyeva sataṁ eko hīnapuriso akkhāyati, eko seṭṭhapuriso akkhāyatī”ti? 
And what is the cause, what is the reason why, of the two persons without a blemish, one is said to be worse and one better?” 
Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: 
When he said this, Venerable Mahāmoggallāna said to him, 
“upamā maṁ, āvuso sāriputta, paṭibhātī”ti. 
“Reverend Sāriputta, a simile strikes me.” 
Ye pana te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṁ dhammapariyāyaṁ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca: 
But there are those gentlemen who went forth from the lay life to homelessness out of faith. They’re not devious, deceitful, and sneaky. They’re not restless, insolent, fickle, scurrilous, and loose-tongued. They guard their sense doors and eat in moderation, and they are dedicated to wakefulness. They care about the ascetic life, and keenly respect the training. They’re not indulgent or slack, nor are they leaders in backsliding, neglecting seclusion. They’re energetic and determined. They’re mindful, with situational awareness, immersion, and unified minds; wise and clever. Hearing this exposition of the teaching from Venerable Sāriputta, they drink it up and devour it, as it were. And in speech and thought they say: 
evameva kho, āvuso, ye te kulaputtā saddhā agārasmā anagāriyaṁ pabbajitā, asaṭhā amāyāvino aketabino anuddhatā anunnaḷā acapalā amukharā avikiṇṇavācā, indriyesu guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, sāmaññe apekkhavanto, sikkhāya tibbagāravā, na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, āraddhavīriyā pahitattā upaṭṭhitassatī sampajānā samāhitā ekaggacittā paññavanto aneḷamūgā, te āyasmato sāriputtassa imaṁ dhammapariyāyaṁ sutvā pivanti maññe, ghasanti maññe vacasā ceva manasā ca: 
In the same way, those gentlemen who went forth from the lay life to homelessness out of faith … say: 

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.  “Reverend,” they replied. 
“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. 
“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. 
Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho. 
May Venerable Sāriputta himself please clarify the meaning of this. 
Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti. 
The mendicants will listen and remember it.” 
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. 
“Yes, reverend,” they replied. 
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: 
Saying “Good, sir,” those mendicants approved and agreed with what Sāriputta said. Then they asked another question: 
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: 
Saying “Good, sir,” those mendicants … asked another question: 
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: 
Saying “Good, sir,” those mendicants … asked another question: 
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: 
Saying “Good, sir,” those mendicants approved and agreed with what Sāriputta said. Then they asked another question: 
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. 
Satisfied, the mendicants approved what Sāriputta said. 

“Kodhano heso, sāriputta, sunakkhatto moghapuriso.  “Sāriputta, Sunakkhatta, that futile man, is angry. 
‘Avaṇṇaṁ bhāsissāmī’ti kho, sāriputta, sunakkhatto moghapuriso vaṇṇaṁyeva tathāgatassa bhāsati. 
Thinking he criticizes the Realized One, in fact he just praises him. 
Vaṇṇo heso, sāriputta, tathāgatassa yo evaṁ vadeyya: 
For it is praise of the Realized One to say: 
Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: 
But there’s no way Sunakkhatta will infer about me from the teaching: 
Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: 
And there’s no way Sunakkhatta will infer about me from the teaching: 
Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: 
And there’s no way Sunakkhatta will infer about me from the teaching: 
Ayampi hi nāma, sāriputta, sunakkhattassa moghapurisassa mayi dhammanvayo na bhavissati: 
And there’s no way Sunakkhatta will infer about me from the teaching: 
Dasa kho panimāni, sāriputta, tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. 
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. 
Idha, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti. 
Firstly, the Realized One truly understands the possible as possible, and the impossible as impossible. 
Yampi, sāriputta, tathāgato ṭhānañca ṭhānato aṭṭhānañca aṭṭhānato yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. 
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 atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti. 
Furthermore, the Realized One truly understands the result of deeds undertaken in the past, future, and present in terms of grounds and causes. 
Yampi, sāriputta, tathāgato atītānāgatapaccuppannānaṁ kammasamādānānaṁ ṭhānaso hetuso vipākaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. 
Since he truly understands this, this is a power of the Realized One. … 
Puna caparaṁ, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti. 
Furthermore, the Realized One truly understands where all paths of practice lead. 
Yampi, sāriputta, tathāgato sabbatthagāminiṁ paṭipadaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. 
Since he truly understands this, this is a power of the Realized One. … 
Puna caparaṁ, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti. 
Furthermore, the Realized One truly understands the world with its many and diverse elements. 
Yampi, sāriputta, tathāgato anekadhātunānādhātulokaṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. 
Since he truly understands this, this is a power of the Realized One. … 
Puna caparaṁ, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti. 
Furthermore, the Realized One truly understands the diverse convictions of sentient beings. 
Yampi, sāriputta, tathāgato sattānaṁ nānādhimuttikataṁ yathābhūtaṁ pajānāti, idampi, sāriputta, tathāgatassa tathāgatabalaṁ hoti yaṁ balaṁ āgamma tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. 
Since he truly understands this, this is a power of the Realized One. … 
Puna caparaṁ, sāriputta, tathāgato parasattānaṁ parapuggalānaṁ indriyaparopariyattaṁ yathābhūtaṁ pajānāti. 
Furthermore, the Realized One truly understands the faculties of other sentient beings and other individuals after comprehending them with his mind. 
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. 
Since he truly understands this, this is a power of the Realized One. … 
Puna caparaṁ, sāriputta, tathāgato jhānavimokkhasamādhisamāpattīnaṁ saṅkilesaṁ vodānaṁ vuṭṭhānaṁ yathābhūtaṁ pajānāti. 
Furthermore, the Realized One truly understands corruption, cleansing, and emergence regarding the absorptions, liberations, immersions, and attainments. 
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. 
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. 
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. 
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. 
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. 
Furthermore, with clairvoyance that is purified and superhuman, the Realized One sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, he sees sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their deeds. 
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. 
Since he truly understands this, this is a power of the Realized One. … 
Puna caparaṁ, sāriputta, tathāgato āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. 
Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom in this very life, and lives having realized it with his own insight due to the ending of defilements. 
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. 
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. 
Imāni kho, sāriputta, dasa tathāgatassa tathāgatabalāni yehi balehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. 
A Realized One possesses these ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. 
Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: 
When I know and see in this way, suppose someone were to say this: 
taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. 
Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. 
Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. 
Just as a mendicant accomplished in ethics, immersion, and wisdom would reach enlightenment in this very life, such is the consequence, I say. 
Cattārimāni, sāriputta, tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. 
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. 
‘Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. 
I 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.’ 
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. 
Since I see no such reason, I live secure, fearless, and 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. 
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.’ 
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. 
Since I see no such reason, I live secure, fearless, and 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. 
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.’ 
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. 
Since I see no such reason, I live secure, fearless, and 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. 
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 teaching doesn’t lead those who practice it to the complete ending of suffering, the goal for which it is taught.’ 
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. 
Since I see no such reason, I live secure, fearless, and assured. 
Imāni kho, sāriputta, cattāri tathāgatassa vesārajjāni yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. 
A Realized One has these four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. 
Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: 
When I know and see in this way, suppose someone were to say this: 
taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. 
Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. 
Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. 
 
Aṭṭha kho imā, sāriputta, parisā. 
Sāriputta, there are these eight assemblies. 
imā kho, sāriputta, aṭṭha parisā. 
These are the eight assemblies. 
Imehi kho, sāriputta, catūhi vesārajjehi samannāgato tathāgato imā aṭṭha parisā upasaṅkamati ajjhogāhati. 
Possessing these four kinds of self-assurance, the Realized One approaches and enters right into these eight assemblies. 
Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ khattiyaparisaṁ upasaṅkamitā. 
I recall having approached an assembly of hundreds of aristocrats. 
Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi. 
But I don’t see any reason to feel afraid or insecure. 
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. 
Since I see no such reason, I live secure, fearless, and assured. 
Abhijānāmi kho panāhaṁ, sāriputta, anekasataṁ brāhmaṇaparisaṁ …pe… 
I recall having approached an assembly of hundreds of brahmins … 
Tatra vata maṁ bhayaṁ vā sārajjaṁ vā okkamissatīti nimittametaṁ, sāriputta, na samanupassāmi. 
But I don’t see any reason to feel afraid or insecure. 
Etamahaṁ, sāriputta, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi. 
Since I see no such reason, I live secure, fearless, and assured. 
Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: 
When I know and see in this way, suppose someone were to say this: 
taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. 
Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. 
Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. 
 
Catasso kho imā, sāriputta, yoniyo. 
Sāriputta, there are these four kinds of reproduction. 
Katamā ca, sāriputta, aṇḍajā yoni? 
And what is reproduction from an egg? 
Ye kho te, sāriputta, sattā aṇḍakosaṁ abhinibbhijja jāyanti— 
There are beings who are born by breaking out of an eggshell. 
ayaṁ vuccati, sāriputta, aṇḍajā yoni. 
This is called reproduction from an egg. 
Katamā ca, sāriputta, jalābujā yoni? 
And what is reproduction from a womb? 
Ye kho te, sāriputta, sattā vatthikosaṁ abhinibbhijja jāyanti— 
There are beings who are born by breaking out of the amniotic sac. 
ayaṁ vuccati, sāriputta, jalābujā yoni. 
This is called reproduction from a womb. 
Katamā ca, sāriputta, saṁsedajā yoni? 
And what is reproduction from moisture? 
Ye kho te, sāriputta, sattā pūtimacche vā jāyanti pūtikuṇape vā pūtikummāse vā candanikāye vā oḷigalle vā jāyanti— 
There are beings who are born in a rotten fish, in a rotten carcass, in rotten dough, in a cesspool or a sump. 
ayaṁ vuccati, sāriputta, saṁsedajā yoni. 
This is called reproduction from moisture. 
Katamā ca, sāriputta, opapātikā yoni? 
And what is spontaneous reproduction? 
ayaṁ vuccati, sāriputta, opapātikā yoni. 
This is called spontaneous reproduction. 
Imā kho, sāriputta, catasso yoniyo. 
These are the four kinds of reproduction. 
Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: 
When I know and see in this way, suppose someone were to say this: 
taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. 
Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. 
Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya, evaṁ sampadamidaṁ, sāriputta, vadāmi. 
 
Pañca kho imā, sāriputta, gatiyo. 
There are these five destinations. 
Nirayañcāhaṁ, sāriputta, pajānāmi, nirayagāmiñca maggaṁ, nirayagāminiñca paṭipadaṁ; 
I understand hell, and the path and practice that leads to hell. 
Tiracchānayoniñcāhaṁ, sāriputta, pajānāmi, tiracchānayonigāmiñca maggaṁ, tiracchānayonigāminiñca paṭipadaṁ; 
I understand the animal realm … 
Pettivisayañcāhaṁ, sāriputta, pajānāmi, pettivisayagāmiñca maggaṁ, pettivisayagāminiñca paṭipadaṁ; 
 
Manusse cāhaṁ, sāriputta, pajānāmi, manussalokagāmiñca maggaṁ, manussalokagāminiñca paṭipadaṁ; 
humanity … 
Deve cāhaṁ, sāriputta, pajānāmi, devalokagāmiñca maggaṁ, devalokagāminiñca paṭipadaṁ; 
gods, and the path and practice that leads to the world of the gods. 
Nibbānañcāhaṁ, sāriputta, pajānāmi, nibbānagāmiñca maggaṁ, nibbānagāminiñca paṭipadaṁ; 
And I understand extinguishment, and the path and practice that leads to extinguishment. 
Idhāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— 
When I’ve comprehended the mind of a certain person, I understand: 
Seyyathāpi, sāriputta, aṅgārakāsu sādhikaporisā pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. 
Suppose there was a pit of glowing coals deeper than a man’s height, full of glowing coals that neither flamed nor smoked. 
Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— 
 
Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— 
When I’ve comprehended the mind of a certain person, I understand: 
Seyyathāpi, sāriputta, gūthakūpo sādhikaporiso, pūro gūthassa. 
Suppose there was a sewer deeper than a man’s height, full to the brim with feces. 
Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— 
 
Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— 
When I’ve comprehended the mind of a certain person, I understand: 
Seyyathāpi, sāriputta, rukkho visame bhūmibhāge jāto tanupattapalāso kabaracchāyo. 
Suppose there was a tree growing on rugged ground, with thin foliage casting dappled shade. 
Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— 
 
Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— 
When I’ve comprehended the mind of a certain person, I understand: 
Seyyathāpi, sāriputta, rukkho same bhūmibhāge jāto bahalapattapalāso sandacchāyo. 
Suppose there was a tree growing on smooth ground, with abundant foliage casting dense shade. 
Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— 
 
Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: 
When I’ve comprehended the mind of a certain person, I understand: 
Seyyathāpi, sāriputta, pāsādo, tatrāssa kūṭāgāraṁ ullittāvalittaṁ nivātaṁ phusitaggaḷaṁ pihitavātapānaṁ. 
Suppose there was a stilt longhouse with a peaked roof, plastered inside and out, draft-free, with door fastened and window shuttered. 
Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi— 
 
Idha panāhaṁ, sāriputta, ekaccaṁ puggalaṁ cetasā ceto paricca pajānāmi— 
When I’ve comprehended the mind of a certain person, I understand: 
Seyyathāpi, sāriputta, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. 
Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. 
Evameva kho ahaṁ, sāriputta, idhekaccaṁ puggalaṁ evaṁ cetasā ceto paricca pajānāmi: 
In the same way, when I’ve comprehended the mind of a person, I understand: 
Imā kho, sāriputta, pañca gatiyo. 
These are the five destinations. 
Yo kho maṁ, sāriputta, evaṁ jānantaṁ evaṁ passantaṁ evaṁ vadeyya: 
When I know and see in this way, suppose someone were to say this: 
taṁ, sāriputta, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye. 
Unless they give up that speech and that thought, and let go of that view, they will be cast down to hell. 
Seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṁ ārādheyya; evaṁ sampadamidaṁ, sāriputta, vadāmi 
Just as a mendicant accomplished in ethics, immersion, and wisdom would reach enlightenment in this very life, such is the consequence, I say. 
Abhijānāmi kho panāhaṁ, sāriputta, caturaṅgasamannāgataṁ brahmacariyaṁ caritā— 
Sāriputta, I recall having practiced a spiritual path consisting of four factors. 
Tatrāssu me idaṁ, sāriputta, tapassitāya hoti—acelako homi muttācāro hatthāpalekhano, naehibhaddantiko natiṭṭhabhaddantiko; nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyāmi. 
And this is what my fervent mortification was like. I went naked, ignoring conventions. I licked my hands, and didn’t come or stop when asked. I didn’t consent to food brought to me, or food prepared specially for me, or an invitation for a meal. 
Idaṁsu me, sāriputta, tapassitāya hoti. 
Such was my practice of fervent mortification. 
Tatrāssu me idaṁ, sāriputta, lūkhasmiṁ hoti— 
And this is what my rough living was like. 
Seyyathāpi, sāriputta, tindukakhāṇu nekavassagaṇiko sannicito hoti papaṭikajāto, evamevāssu me, sāriputta, nekavassagaṇikaṁ rajojallaṁ kāye sannicitaṁ hoti papaṭikajātaṁ. 
It’s like the trunk of a pale-moon ebony tree, which builds up bark over many years until it starts flaking off. 
Tassa mayhaṁ, sāriputta, na evaṁ hoti: 
But it didn’t occur to me: 
Evampi me, sāriputta, na hoti. 
That didn’t occur to me. 
Idaṁsu me, sāriputta, lūkhasmiṁ hoti. 
Such was my rough living. 
Tatrāssu me idaṁ, sāriputta, jegucchismiṁ hoti— 
And this is what my living in disgust of sin was like. 
so kho ahaṁ, sāriputta, satova abhikkamāmi, satova paṭikkamāmi, yāva udakabindumhipi me dayā paccupaṭṭhitā hoti: 
I’d step forward or back ever so mindfully, so I was full of pity regarding even a drop of water, thinking: 
Idaṁsu me, sāriputta, jegucchismiṁ hoti. 
Such was my living in disgust of sin. 
Tatrāssu me idaṁ, sāriputta, pavivittasmiṁ hoti— 
And this is what my seclusion was like. 
so kho ahaṁ, sāriputta, aññataraṁ araññāyatanaṁ ajjhogāhetvā viharāmi. 
I would plunge deep into a wilderness region and stay there. 
Seyyathāpi, sāriputta, āraññako mago manusse disvā vanena vanaṁ gahanena gahanaṁ ninnena ninnaṁ thalena thalaṁ sampatati; 
I fled like a wild deer seeing a human being. 
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. 
 
Idaṁsu me, sāriputta, pavivittasmiṁ hoti. 
Such was my practice of seclusion. 
So kho ahaṁ, sāriputta, ye te goṭṭhā paṭṭhitagāvo apagatagopālakā, tattha catukkuṇḍiko upasaṅkamitvā yāni tāni vacchakānaṁ taruṇakānaṁ dhenupakānaṁ gomayāni tāni sudaṁ āhāremi. 
I would go on all fours into the cow-pens after the cattle had left and eat the dung of the young suckling calves. 
Yāvakīvañca me, sāriputta, sakaṁ muttakarīsaṁ apariyādinnaṁ hoti, sakaṁyeva sudaṁ muttakarīsaṁ āhāremi. 
As long as my own urine and excrement lasted, I would even eat that. 
Idaṁsu me, sāriputta, mahāvikaṭabhojanasmiṁ hoti. 
Such was my eating of most unnatural things. 
So kho ahaṁ, sāriputta, aññataraṁ bhiṁsanakaṁ vanasaṇḍaṁ ajjhogāhetvā viharāmi. 
I would plunge deep into an awe-inspiring forest grove and stay there. 
Tatrāssudaṁ, sāriputta, bhiṁsanakassa vanasaṇḍassa bhiṁsanakatasmiṁ hoti— 
It was so awe-inspiring that 
So kho ahaṁ, sāriputta, yā tā rattiyo sītā hemantikā antaraṭṭhakā himapātasamayā tathārūpāsu rattīsu rattiṁ abbhokāse viharāmi, divā vanasaṇḍe; 
And on days such as the cold spell when the snow falls in the January winter, I stayed in the open by night and in the forest by day. 
Apissu maṁ, sāriputta, ayaṁ anacchariyagāthā paṭibhāsi pubbe assutapubbā: 
And then these verses, which were neither supernaturally inspired, nor learned before in the past, occurred to me: 
So kho ahaṁ, sāriputta, susāne seyyaṁ kappemi chavaṭṭhikāni upadhāya. 
I would make my bed in a charnel ground, with the bones of the dead for a pillow. 
Apissu maṁ, sāriputta, gāmaṇḍalā upasaṅkamitvā oṭṭhubhantipi, omuttentipi, paṁsukenapi okiranti, kaṇṇasotesupi salākaṁ pavesenti. 
Then village louts would come up to me. They’d spit and piss on me, throw mud on me, even poke sticks in my ears. 
Na kho panāhaṁ, sāriputta, abhijānāmi tesu pāpakaṁ cittaṁ uppādetā. 
But I don’t recall ever having a bad thought about them. 
Idaṁsu me, sāriputta, upekkhāvihārasmiṁ hoti. 
Such was my abiding in equanimity. 
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 
There are some ascetics and brahmins who have this doctrine and view: 
Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhāritā. 
I recall eating just a single jujube. 
Siyā kho pana te, sāriputta, evamassa: 
You might think that 
Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. 
But you should not see it like this. 
Tassa mayhaṁ, sāriputta, ekaṁyeva kolaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti. 
Eating so very little, my body became extremely emaciated. 
So kho ahaṁ, sāriputta, ‘udaracchaviṁ parimasissāmī’ti piṭṭhikaṇṭakaṁyeva pariggaṇhāmi, ‘piṭṭhikaṇṭakaṁ parimasissāmī’ti udaracchaviṁyeva pariggaṇhāmi, yāvassu me, sāriputta, udaracchavi piṭṭhikaṇṭakaṁ allīnā hoti tāyevappāhāratāya. 
Due to eating so little, the skin of my belly stuck to my backbone, so that when I tried to rub the skin of my belly I grabbed my backbone, and when I tried to rub my backbone I rubbed the skin of my belly. 
So kho ahaṁ, sāriputta, ‘vaccaṁ vā muttaṁ vā karissāmī’ti tattheva avakujjo papatāmi tāyevappāhāratāya. 
Due to eating so little, when I tried to urinate or defecate I fell face down right there. 
So kho ahaṁ, sāriputta, tameva kāyaṁ assāsento pāṇinā gattāni anomajjāmi. Tassa mayhaṁ, sāriputta, pāṇinā gattāni anomajjato pūtimūlāni lomāni kāyasmā patanti tāyevappāhāratāya. 
Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out. 
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 
There are some ascetics and brahmins who have this doctrine and view: 
Abhijānāmi kho panāhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhāritā. 
 
Siyā kho pana te, sāriputta, evamassa: 
 
Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. 
 
Tassa mayhaṁ, sāriputta, ekaṁyeva taṇḍulaṁ āhāraṁ āhārayato adhimattakasimānaṁ patto kāyo hoti. 
 
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. 
Due to eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell out. 
Tāyapi kho ahaṁ, sāriputta, iriyāya tāya paṭipadāya tāya dukkarakārikāya nājjhagamaṁ uttariṁ manussadhammā alamariyañāṇadassanavisesaṁ. 
But Sāriputta, I did not achieve any superhuman distinction in knowledge and vision worthy of the noble ones by that conduct, that practice, that grueling work. 
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 
There are some ascetics and brahmins who have this doctrine and view: 
Na kho pana so, sāriputta, saṁsāro sulabharūpo yo mayā asaṁsaritapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. 
But it’s not easy to find a realm that I haven’t previously transmigrated to in all this long time, except for the gods of the pure abodes. 
Suddhāvāse cāhaṁ, sāriputta, deve saṁsareyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ. 
For if I had transmigrated to the gods of the pure abodes I would not have returned to this realm again. 
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 
There are some ascetics and brahmins who have this doctrine and view: 
Na kho pana sā, sāriputta, upapatti sulabharūpā yā mayā anupapannapubbā iminā dīghena addhunā, aññatra suddhāvāsehi devehi. 
But it’s not easy to find any rebirth that I haven’t previously been reborn in … 
Suddhāvāse cāhaṁ, sāriputta, deve upapajjeyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ. 
 
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 
There are some ascetics and brahmins who have this doctrine and view: 
Na kho pana so, sāriputta, āvāso sulabharūpo yo mayā anāvuṭṭhapubbo iminā dīghena addhunā, aññatra suddhāvāsehi devehi. 
But it’s not easy to find an abode where I haven’t previously abided … 
Suddhāvāse cāhaṁ, sāriputta, deve āvaseyyaṁ, nayimaṁ lokaṁ punarāgaccheyyaṁ. 
 
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 
There are some ascetics and brahmins who have this doctrine and view: 
Na kho pana so, sāriputta, yañño sulabharūpo yo mayā ayiṭṭhapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena. 
But it’s not easy to find a sacrifice that I haven’t previously offered in all this long time, when I was an anointed aristocratic king or a well-to-do brahmin. 
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 
There are some ascetics and brahmins who have this doctrine and view: 
Na kho pana so, sāriputta, aggi sulabharūpo yo mayā apariciṇṇapubbo iminā dīghena addhunā, tañca kho raññā vā satā khattiyena muddhāvasittena brāhmaṇena vā mahāsālena. 
But it’s not easy to find a fire that I haven’t previously served in all this long time, when I was an anointed aristocratic king or a well-to-do brahmin. 
Santi kho pana, sāriputta, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: 
There are some ascetics and brahmins who have this doctrine and view: 
Na kho panetaṁ, sāriputta, evaṁ daṭṭhabbaṁ. 
But you should not see it like this. 
Ahaṁ kho pana, sāriputta, etarahi jiṇṇo vuddho mahallako addhagato vayoanuppatto, āsītiko me vayo vattati. 
For now I am old, elderly, and senior, I’m advanced in years, and have reached the final stage of life. I am eighty years old. 
Idha me assu, sāriputta, cattāro sāvakā vassasatāyukā vassasatajīvino, paramāya satiyā ca gatiyā ca dhitiyā ca samannāgatā paramena ca paññāveyyattiyena. 
Suppose I had four disciples with a lifespan of a hundred years. And they each were perfect in memory, range, retention, and perfect lucidity of wisdom. 
Seyyathāpi, sāriputta, daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasireneva tiriyaṁ tālacchāyaṁ atipāteyya, 
Imagine how easily a well-trained expert archer with a strong bow would shoot a light arrow across the shadow of a palm tree. 
Aññatra asitapītakhāyitasāyitā aññatra uccārapassāvakammā, aññatra niddākilamathapaṭivinodanā apariyādinnāyevassa, sāriputta, tathāgatassa dhammadesanā, apariyādinnaṁyevassa tathāgatassa dhammapadabyañjanaṁ, apariyādinnaṁyevassa tathāgatassa pañhapaṭibhānaṁ. 
And they’d pause only to eat and drink, go to the toilet, and sleep to dispel weariness. But the Realized One would not run out of Dhamma teachings, words and phrases of the teachings, or spontaneous answers. 
Mañcakena cepi maṁ, sāriputta, pariharissatha, nevatthi tathāgatassa paññāveyyattiyassa aññathattaṁ. 
Even if you have to carry me around on a stretcher, there will never be any deterioration in the Realized One’s lucidity of wisdom. 
Yaṁ kho taṁ, sāriputta, sammā vadamāno vadeyya: 
And if there’s anyone of whom it may be rightly said that 

Atha kho āyasmato sāriputtassa etadahosi:  Then he thought: 
Atha kho aññataro bhikkhu yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: 
Then a certain mendicant went up to Venerable Sāriputta, and said to him, 
“yassa kho tvaṁ, āvuso sāriputta, puṇṇassa nāma bhikkhuno mantāṇiputtassa abhiṇhaṁ kittayamāno ahosi, so bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena andhavanaṁ tena pakkanto divāvihārāyā”ti. 
“Reverend Sāriputta, the mendicant named Puṇṇa, of whom you have often spoken so highly, after being inspired by a talk of the Buddha’s, left for the Dark Forest for the day’s meditation.” 
Evaṁ vutte, āyasmā puṇṇo mantāṇiputto āyasmantaṁ sāriputtaṁ etadavoca: 
When he said this, Puṇṇa said to Sāriputta, 
ye āyasmantaṁ sāriputtaṁ labhanti dassanāya, labhanti payirūpāsanāya. 
that they get to see Venerable Sāriputta and pay homage to him. 
Celaṇḍukena cepi sabrahmacārī āyasmantaṁ sāriputtaṁ muddhanā pariharantā labheyyuṁ dassanāya, labheyyuṁ payirūpāsanāya, tesampi lābhā tesampi suladdhaṁ, amhākampi lābhā amhākampi suladdhaṁ, ye mayaṁ āyasmantaṁ sāriputtaṁ labhāma dassanāya, labhāma payirūpāsanāyā”ti. 
Even if they only got to see him and pay respects to him by carrying him around on their heads on a roll of cloth, it would still be very fortunate for them! And it’s fortunate for me, so very fortunate, that I get to see the venerable and pay homage to him.” 

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.  “Reverend,” they replied. 
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. 
Satisfied, the mendicants approved what Sāriputta said. 

“Idhāvuso sāriputta, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.  “Reverend Sāriputta, it’s a mendicant who is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, rehearsing them, mentally scrutinizing them, and comprehending them theoretically. 
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. 
That’s the kind of mendicant who would beautify this park.” 
“Idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṁ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṁ. 
“Reverend Sāriputta, it’s a mendicant who enjoys retreat and loves retreat. They’re committed to inner serenity of the heart, they don’t neglect absorption, they’re endowed with discernment, and they frequent empty huts. 
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. 
That’s the kind of mendicant who would beautify this park.” 
“Idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketi. 
“Reverend Sāriputta, it’s a mendicant who surveys a -thousandfold galaxy with clairvoyance that is purified and surpasses the human, 
Seyyathāpi, āvuso sāriputta, cakkhumā puriso uparipāsādavaragato sahassaṁ nemimaṇḍalānaṁ volokeyya; 
just as a person with clear eyes could survey a thousand orbits from the upper floor of a royal longhouse. 
evameva kho, āvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketi. 
 
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. 
That’s the kind of mendicant who would beautify this park.” 
“Idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṁsukūliko hoti paṁsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko hoti tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho hoti appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho hoti santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto hoti pavivekassa ca vaṇṇavādī, attanā ca asaṁsaṭṭho hoti asaṁsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo hoti vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno hoti sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno hoti samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno hoti paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno hoti vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī. 
“Reverend Sāriputta, it’s a mendicant who lives in the wilderness, eats only almsfood, wears rag robes, and owns just three robes; and they praise these things. They are of few wishes, content, secluded, aloof, and energetic; and they praise these things. They are accomplished in ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom; and they praise these things. 
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. 
That’s the kind of mendicant who would beautify this park.” 
“Idhāvuso sāriputta, dve bhikkhū abhidhammakathaṁ kathenti, te aññamaññaṁ pañhaṁ pucchanti, aññamaññassa pañhaṁ puṭṭhā vissajjenti, no ca saṁsādenti, dhammī ca nesaṁ kathā pavattinī hoti. 
“Reverend Sāriputta, it’s when two mendicants engage in discussion about the teaching. They question each other and answer each other’s questions without faltering, and their discussion on the teaching flows on. 
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. 
That’s the kind of mendicant who would beautify this park.” 
Atha kho āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca: 
Then Mahāmoggallāna said to Sāriputta, 
“byākataṁ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. 
“Each of us has spoken from our heart. 
Tattha dāni mayaṁ āyasmantaṁ sāriputtaṁ pucchāma: 
And now we ask you: 
‘ramaṇīyaṁ, āvuso sāriputta, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti; 
Sāriputta, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and heavenly scents seem to float on the air. 
kathaṁrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti? 
What kind of mendicant would beautify this park?” 
“Evamāvuso”ti kho te āyasmanto āyasmato sāriputtassa paccassosuṁ. 
“Yes, reverend,” they replied. 
‘idhāvuso, sāriputta, bhikkhu bahussuto hoti sutadharo …pe… 
‘Reverend Sāriputta, it’s a mendicant who is very learned … 
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. 
That’s the kind of mendicant who would beautify this park.’” 
“Sādhu sādhu, sāriputta. 
“Good, good, Sāriputta! 
Ānando hi, sāriputta, bahussuto sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā; kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti, dhātā, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. 
For Ānanda is very learned …” 
‘idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṁ cetosamathamanuyutto, anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṁ. 
‘It’s a mendicant who enjoys retreat … 
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. 
That’s the kind of mendicant who would beautify this park.’” 
“Sādhu sādhu, sāriputta. 
“Good, good, Sāriputta! 
Revato hi, sāriputta, paṭisallānārāmo paṭisallānarato, ajjhattaṁ cetosamathamanuyutto anirākatajjhāno, vipassanāya samannāgato brūhetā suññāgārānan”ti. 
For Revata enjoys retreat …” 
‘idhāvuso sāriputta, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketi. 
‘It’s a mendicant who surveys the thousandfold galaxy with clairvoyance that is purified and surpasses the human … 
Seyyathāpi, āvuso sāriputta, cakkhumā puriso …pe… 
 
evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. 
That’s the kind of mendicant who would beautify this park.’” 
“Sādhu sādhu, sāriputta, yathā taṁ anuruddhova sammā byākaramāno byākareyya. 
“Good, good, Sāriputta! Anuruddha answered in the right way for him. 
Anuruddho hi, sāriputta, dibbena cakkhunā visuddhena atikkantamānusakena sahassaṁ lokānaṁ voloketī”ti. 
For Anuruddha surveys the thousandfold galaxy with clairvoyance that is purified and surpasses the human.” 
‘idhāvuso sāriputta, bhikkhu attanā ca āraññiko hoti āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko hoti …pe… attanā ca paṁsukūliko hoti …pe… attanā ca tecīvariko hoti …pe… attanā ca appiccho hoti …pe… attanā ca santuṭṭho hoti …pe… attanā ca pavivitto hoti …pe… attanā ca asaṁsaṭṭho hoti …pe… attanā ca āraddhavīriyo hoti …pe… attanā ca sīlasampanno hoti …pe… attanā ca samādhisampanno hoti …pe… attanā ca paññāsampanno hoti … attanā ca vimuttisampanno hoti … attanā ca vimuttiñāṇadassanasampanno hoti vimuttiñāṇadassanasampadāya ca vaṇṇavādī. 
‘It’s a mendicant who lives in the wilderness … and is accomplished in the knowledge and vision of freedom; and they praise these things. 
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. 
That’s the kind of mendicant who would beautify this park.’” 
“Sādhu sādhu, sāriputta. 
“Good, good, Sāriputta! 
Kassapo hi, sāriputta, attanā ca āraññiko āraññikattassa ca vaṇṇavādī, attanā ca piṇḍapātiko piṇḍapātikattassa ca vaṇṇavādī, attanā ca paṁsukūliko paṁsukūlikattassa ca vaṇṇavādī, attanā ca tecīvariko tecīvarikattassa ca vaṇṇavādī, attanā ca appiccho appicchatāya ca vaṇṇavādī, attanā ca santuṭṭho santuṭṭhiyā ca vaṇṇavādī, attanā ca pavivitto pavivekassa ca vaṇṇavādī, attanā ca asaṁsaṭṭho asaṁsaggassa ca vaṇṇavādī, attanā ca āraddhavīriyo vīriyārambhassa ca vaṇṇavādī, attanā ca sīlasampanno sīlasampadāya ca vaṇṇavādī, attanā ca samādhisampanno samādhisampadāya ca vaṇṇavādī, attanā ca paññāsampanno paññāsampadāya ca vaṇṇavādī, attanā ca vimuttisampanno vimuttisampadāya ca vaṇṇavādī, attanā ca vimuttiñāṇadassanasampanno vimuttiñāṇadassanasampadāya ca vaṇṇavādī”ti. 
For Kassapa lives in the wilderness … and is accomplished in the knowledge and vision of freedom; and he praises these things.” 
‘idhāvuso sāriputta, dve bhikkhū abhidhammakathaṁ kathenti. Te aññamaññaṁ pañhaṁ pucchanti, aññamaññassa pañhaṁ puṭṭhā vissajjenti, no ca saṁsādenti, dhammī ca nesaṁ kathā pavattinī hoti. 
‘It’s when two mendicants engage in discussion about the teaching … 
Evarūpena kho, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’”ti. 
That’s the kind of mendicant who would beautify this park.’” 
“Sādhu sādhu, sāriputta, yathā taṁ moggallānova sammā byākaramāno byākareyya. 
“Good, good, Sāriputta! Moggallāna answered in the right way for him. 
Moggallāno hi, sāriputta, dhammakathiko”ti. 
For Moggallāna is a Dhamma speaker.” 
“atha khvāhaṁ, bhante, āyasmantaṁ sāriputtaṁ etadavocaṁ: 
“Next, I asked Sāriputta: 
‘byākataṁ kho, āvuso sāriputta, amhehi sabbeheva yathāsakaṁ paṭibhānaṁ. 
‘Each of us has spoken from our heart. 
Tattha dāni mayaṁ āyasmantaṁ sāriputtaṁ pucchāma— 
And now we ask you: 
ramaṇīyaṁ, āvuso sāriputta, gosiṅgasālavanaṁ, dosinā ratti, sabbaphāliphullā sālā, dibbā, maññe, gandhā sampavanti. 
Sāriputta, the sal forest park at Gosiṅga is lovely, the night is bright, the sal trees are in full blossom, and heavenly scents seem to float on the air. 
Kathaṁrūpena, āvuso sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā’ti? 
What kind of mendicant would beautify this park?’ 
“Sabbesaṁ vo, sāriputta, subhāsitaṁ pariyāyena. 
“You’ve all spoken well in your own way. 
Idha, sāriputta, bhikkhu pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā: 
It’s a mendicant who, after the meal, returns from almsround, sits down cross-legged, sets their body straight, and establishes mindfulness in their presence, thinking: 
Evarūpena kho, sāriputta, bhikkhunā gosiṅgasālavanaṁ sobheyyā”ti. 
That’s the kind of mendicant who would beautify this park.” 

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:  When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta: 
“Sādhāvuso”ti kho āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttariṁ pañhaṁ apucchi: 
Saying “Good, reverend,” Mahākoṭṭhita approved and agreed with what Sāriputta said. Then he asked another question: 
“Idāneva kho mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: 
“Just now I understood you to say: 
Idāneva pana mayaṁ, āvuso, āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: 
But I also understood you to say: 
Attamano āyasmā mahākoṭṭhiko āyasmato sāriputtassa bhāsitaṁ abhinandīti. 
Satisfied, Venerable Mahākoṭṭhita approved what Sāriputta said. 

Tena kho pana samayena sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni honti bhagavantaṁ dassanāya.  Now at that time five hundred mendicants headed by Sāriputta and Moggallāna arrived at Cātumā to see the Buddha. 
“Etāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni bhagavantaṁ dassanāya. 
And Ānanda told him what had happened. 
“Imāni, bhante, sāriputtamoggallānappamukhāni pañcamattāni bhikkhusatāni cātumaṁ anuppattāni bhagavantaṁ dassanāya. 
And they told him what had happened. 
“Evamāvuso”ti kho te bhikkhū āyasmato mahāmoggallānassa paṭissutvā uṭṭhāyāsanā pattacīvaramādāya yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: 
“Yes, reverend,” replied those mendicants. Then they rose from their seats and, taking their bowls and robes, went to the Buddha, bowed, and sat down to one side. The Buddha said to Venerable Sāriputta, 
“kinti te, sāriputta, ahosi mayā bhikkhusaṅghe paṇāmite”ti? 
“Sāriputta, what did you think when the mendicant Saṅgha was dismissed by me?” 
“Āgamehi tvaṁ, sāriputta, āgamehi tvaṁ, sāriputta, diṭṭhadhammasukhavihāran”ti. 
“Hold on, Sāriputta, hold on! Don’t you ever think such a thing again!” 
Ahaṁ vā hi, moggallāna, bhikkhusaṅghaṁ parihareyyaṁ sāriputtamoggallānā vā”ti. 
For either I should lead the mendicant Saṅgha, or else Sāriputta and Moggallāna.” 

Evaṁ vutte, āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca:  When Venerable Sāriputta said this, Venerable Mahāmoggallāna said to him, 
“āraññikeneva nu kho, āvuso sāriputta, bhikkhunā ime dhammā samādāya vattitabbā udāhu gāmantavihārināpī”ti? 
“Reverend Sāriputta, should these things be undertaken and followed only by wilderness monks, or by those who live within a village as well?” 

Atha kho āyasmato sāriputtassa etadahosi:  Then he thought, 
Iti hidaṁ āyasmato sāriputtassa paṭisañcikkhato anupādāya āsavehi cittaṁ vimucci. 
Reflecting like this, Venerable Sāriputta’s mind was freed from the defilements by not grasping. 

Addasā kho dhanañjāni brāhmaṇo āyasmantaṁ sāriputtaṁ dūratova āgacchantaṁ.  Seeing Sāriputta coming off in the distance, 
Disvāna yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: 
Dhanañjāni went to him and said, 
“ito, bho sāriputta, payo, pīyataṁ tāva bhattassa kālo bhavissatī”ti. 
“Here, Mister Sāriputta, drink some fresh milk before the meal time.” 
“Evaṁ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. 
“Yes, sir,” replied Dhanañjāni. 
“Kuto, bho sāriputta, amhākaṁ appamādo yesaṁ no mātāpitaro posetabbā, puttadāro posetabbo, dāsakammakarā posetabbā, mittāmaccānaṁ mittāmaccakaraṇīyaṁ kātabbaṁ, ñātisālohitānaṁ ñātisālohitakaraṇīyaṁ kātabbaṁ, atithīnaṁ atithikaraṇīyaṁ kātabbaṁ, pubbapetānaṁ pubbapetakaraṇīyaṁ kātabbaṁ, devatānaṁ devatākaraṇīyaṁ kātabbaṁ, rañño rājakaraṇīyaṁ kātabbaṁ, ayampi kāyo pīṇetabbo brūhetabbo”ti? 
“How can I possibly be diligent, Mister Sāriputta? I have to provide for my mother and father, my wives and children, and my bondservants and workers. And I have to make the proper offerings to friends and colleagues, relatives and kin, guests, ancestors, deities, and king. And then this body must also be fattened and built up.” 
“No hidaṁ, bho sāriputta. 
“No, Mister Sāriputta. 
“No hidaṁ, bho sāriputta. 
 
“No hidaṁ, bho sāriputta. 
 
“No hidaṁ, bho sāriputta. 
 
“No hidaṁ, bho sāriputta. 
 
“No hidaṁ, bho sāriputta. 
 
“No hidaṁ, bho sāriputta. 
 
“No hidaṁ, bho sāriputta. 
 
“No hidaṁ, bho sāriputta. 
 
“No hidaṁ, bho sāriputta. 
“No, Mister Sāriputta. 
“Yo hi, bho sāriputta, mātāpitūnaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; 
“Someone who behaves in a principled and just manner for the sake of their parents. 
yo ca kho, bho sāriputta, mātāpitūnaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. 
 
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. 
For principled and moral conduct is better than unprincipled and immoral conduct.” 
“Yo hi, bho sāriputta, puttadārassa hetu adhammacārī visamacārī assa, na taṁ seyyo; 
 
yo ca kho, bho sāriputta, puttadārassa hetu dhammacārī samacārī assa, tadevettha seyyo. 
 
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. 
 
“Yo hi, bho sāriputta, dāsakammakaraporisassa hetu adhammacārī visamacārī assa, na taṁ seyyo; 
 
yo ca kho, bho sāriputta, dāsakammakaraporisassa hetu dhammacārī samacārī assa, tadevettha seyyo. 
 
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. 
 
“Yo hi, bho sāriputta, mittāmaccānaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; 
 
yo ca kho, bho sāriputta, mittāmaccānaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. 
 
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. 
 
“Yo hi, bho sāriputta, ñātisālohitānaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; 
 
yo ca kho, bho sāriputta, ñātisālohitānaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. 
 
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. 
 
“Yo hi, bho sāriputta, atithīnaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; 
 
yo ca kho, bho sāriputta, atithīnaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. 
 
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. 
 
“Yo hi, bho sāriputta, pubbapetānaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; 
 
yo ca kho, bho sāriputta, pubbapetānaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. 
 
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. 
 
“Yo hi, bho sāriputta, devatānaṁ hetu adhammacārī visamacārī assa, na taṁ seyyo; 
 
yo ca kho, bho sāriputta, devatānaṁ hetu dhammacārī samacārī assa, tadevettha seyyo. 
 
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. 
 
“Yo hi, bho sāriputta, rañño hetu adhammacārī visamacārī assa, na taṁ seyyo; 
king … 
yo ca kho, bho sāriputta, rañño hetu dhammacārī samacārī assa, tadevettha seyyo. 
 
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. 
 
“Yo hi, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu adhammacārī visamacārī assa, na taṁ seyyo; 
“Someone who behaves in a principled and just manner. 
yo ca kho, bho sāriputta, kāyassa pīṇanāhetu brūhanāhetu dhammacārī samacārī assa, tadevettha seyyo. 
 
Adhammacariyāvisamacariyāhi, bho sāriputta, dhammacariyāsamacariyā seyyo”ti. 
For principled and moral conduct is better than unprincipled and immoral conduct.” 
Atha kho dhanañjāni brāhmaṇo āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi. 
Then Dhanañjāni the brahmin, having approved and agreed with what Venerable Sāriputta said, got up from his seat and left. 
Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi: 
Then go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: 
So āyasmato sāriputtassa pāde sirasā vandatī’ti. 
He bows with his head to your feet.’ 
Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ sāriputtaṁ etadavoca: 
 
So āyasmato sāriputtassa pāde sirasā vandati, evañca vadeti: 
 
“Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. 
“I’m not keeping well, Mister Sāriputta, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. 
Seyyathāpi, bho sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho, bho sāriputta, adhimattā vātā muddhani ca ūhananti. 
The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. 
Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. 
I’m not keeping well. 
Seyyathāpi, bho sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho, bho sāriputta, adhimattā sīse sīsavedanā. 
The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. 
Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. 
I’m not keeping well. 
Seyyathāpi, bho sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho, bho sāriputta, adhimattā vātā kucchiṁ parikantanti. 
The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a sharp meat cleaver. 
Na me, bho sāriputta, khamanīyaṁ, na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo. 
I’m not keeping well. 
Seyyathāpi, bho sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho, bho sāriputta, adhimatto kāyasmiṁ ḍāho. 
The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. 
Na me, bho sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti. Abhikkamosānaṁ paññāyati, no paṭikkamo”ti. 
I’m not keeping well, Mister Sāriputta, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading.” 
“Nirayā, bho sāriputta, tiracchānayoni seyyo”ti. 
“The animal realm is better.” 
“Tiracchānayoniyā, bho sāriputta, pettivisayo seyyo”ti. 
“The ghost realm is better.” 
“Pettivisayā, bho sāriputta, manussā seyyo”ti. 
“Human life is better.” 
“Manussehi, bho sāriputta, cātumahārājikā devā seyyo”ti. 
“The gods of the four great kings.” 
“Cātumahārājikehi, bho sāriputta, devehi tāvatiṁsā devā seyyo”ti. 
“The gods of the thirty-three.” 
“Tāvatiṁsehi, bho sāriputta, devehi yāmā devā seyyo”ti. 
“The gods of Yama.” 
“Yāmehi, bho sāriputta, devehi tusitā devā seyyo”ti. 
“The joyful gods.” 
“Tusitehi, bho sāriputta, devehi nimmānaratī devā seyyo”ti. 
“The gods who love to imagine.” 
“Nimmānaratīhi, bho sāriputta, devehi paranimmitavasavattī devā seyyo”ti. 
“The gods who control what is imagined by others.” 
Atha kho āyasmato sāriputtassa etadahosi: 
Then Sāriputta thought: 
“Evaṁ, bho”ti kho dhanañjāni brāhmaṇo āyasmato sāriputtassa paccassosi. 
“Yes, sir,” replied Dhanañjāni. 
“Tena hi, bho sāriputta, mama vacanena bhagavato pāde sirasā vandāhi: 
“Well then, Mister Sāriputta, in my name bow with your head at the Buddha’s feet. Say to him: 
“Kiṁ pana tvaṁ, sāriputta, dhanañjāniṁ brāhmaṇaṁ sati uttarikaraṇīye hīne brahmaloke patiṭṭhāpetvā uṭṭhāyāsanā pakkanto”ti? 
“But Sāriputta, after establishing Dhanañjāni in the inferior realm of divinity, why did you get up from your seat and leave while there was still more left to do?” 
“Kālaṅkato ca, sāriputta, dhanañjāni brāhmaṇo, brahmalokañca upapanno”ti. 
“And Sāriputta, the brahmin Dhanañjāni has passed away and been reborn in the realm of divinity.” 

Tatridaṁ, bhikkhave, sāriputtassa anupadadhammavipassanāya hoti.  And this is how he did it. 
‘vasippatto pāramippatto ariyasmiṁ sīlasmiṁ, vasippatto pāramippatto ariyasmiṁ samādhismiṁ, vasippatto pāramippatto ariyāya paññāya, vasippatto pāramippatto ariyāya vimuttiyā’ti, sāriputtameva taṁ sammā vadamāno vadeyya: 
they have attained mastery and perfection in noble ethics, immersion, wisdom, and freedom, it’s Sāriputta. 
‘bhagavato putto oraso mukhato jāto dhammajo dhammanimmito dhammadāyādo no āmisadāyādo’ti, sāriputtameva taṁ sammā vadamāno vadeyya: 
they’re the Buddha’s true-born son, born from his mouth, born of the teaching, created by the teaching, heir to the teaching, not the heir in things of the flesh, it’s Sāriputta. 

“Sādhu sādhu, sāriputta.  “Good, good, Sāriputta! 
Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of my brief statement in this way.” 
Yathārūpaṁ, sāriputta, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo kāyasamācāro na sevitabbo; 
 
yathārūpañca kho, sāriputta, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti— 
 
Kathaṁrūpaṁ, sāriputta, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? 
 
Idha, sāriputta, ekacco pāṇātipātī hoti luddo lohitapāṇi hatappahate niviṭṭho adayāpanno pāṇabhūtesu; 
 
evarūpaṁ, sāriputta, kāyasamācāraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti. 
 
Kathaṁrūpaṁ, sāriputta, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti? 
 
Idha, sāriputta, ekacco pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho, lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati; 
 
evarūpaṁ, sāriputta, kāyasamācāraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. 
 
Yathārūpaṁ, sāriputta, attabhāvapaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo attabhāvapaṭilābho na sevitabbo; 
 
yathārūpañca kho, sāriputta, attabhāvapaṭilābhaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti— 
 
Kathaṁrūpaṁ, sāriputta, attabhāvapaṭilābhaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti? 
 
Sabyābajjhaṁ, sāriputta, attabhāvapaṭilābhaṁ abhinibbattayato apariniṭṭhitabhāvāya akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; 
 
abyābajjhaṁ, sāriputta, attabhāvapaṭilābhaṁ abhinibbattayato pariniṭṭhitabhāvāya akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. 
 
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo. 
 
Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi— 
“I say that there are two kinds of sight known by the eye: 
sotaviññeyyaṁ saddampāhaṁ, sāriputta, duvidhena vadāmi— 
I say that there are two kinds of sound known by the ear … 
ghānaviññeyyaṁ gandhampāhaṁ, sāriputta, duvidhena vadāmi— 
two kinds of smell known by the nose … 
jivhāviññeyyaṁ rasampāhaṁ, sāriputta, duvidhena vadāmi— 
two kinds of taste known by the tongue … 
kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, sāriputta, duvidhena vadāmi— 
two kinds of touch known by the body … 
manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi— 
two kinds of idea known by the mind: 
‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi— 
‘I say that there are two kinds of sight known by the eye: 
‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi— 
‘I say that there are two kinds of sight known by the eye: 
Sotaviññeyyaṁ saddampāhaṁ, sāriputta …pe… 
‘I say that there are two kinds of sound known by the ear … 
kāyaviññeyyaṁ phoṭṭhabbampāhaṁ, sāriputta … 
two kinds of touch known by the body … 
‘Manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi— 
two kinds of idea known by the mind: 
‘Manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi— 
‘I say that there are two kinds of idea known by the mind: 
“Sādhu sādhu, sāriputta. 
“Good, good, Sāriputta! 
Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa, evaṁ vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of my brief statement in this way.” 
‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi— 
And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he went on to explain further: 
Yathārūpaṁ, sāriputta, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṁ cakkhuviññeyyaṁ rūpaṁ na sevitabbaṁ; 
 
yathārūpañca kho, sāriputta, cakkhuviññeyyaṁ rūpaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṁ cakkhuviññeyyaṁ rūpaṁ sevitabbaṁ. 
 
‘Cakkhuviññeyyaṁ rūpampāhaṁ, sāriputta, duvidhena vadāmi— 
 
Sotaviññeyyaṁ saddampāhaṁ, sāriputta …pe… 
 
Manoviññeyyaṁ dhammampāhaṁ, sāriputta …pe… 
 
‘Manoviññeyyaṁ dhammampāhaṁ, sāriputta, duvidhena vadāmi— 
 
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo. 
 
Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi— 
“I say that there are two kinds of robes: 
piṇḍapātaṁpāhaṁ, sāriputta … 
I say that there are two kinds of almsfood … 
senāsanaṁpāhaṁ, sāriputta … 
lodging … 
gāmampāhaṁ, sāriputta … 
village … 
nigamampāhaṁ, sāriputta … 
town … 
nagarampāhaṁ, sāriputta … 
city … 
janapadampāhaṁ, sāriputta … 
country … 
puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi— 
person: 
‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi— 
‘I say that there are two kinds of robes … 
‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi— 
 
Piṇḍapātaṁpāhaṁ, sāriputta …pe… 
almsfood … 
senāsanaṁpāhaṁ, sāriputta …pe… 
lodging … 
gāmampāhaṁ, sāriputta …pe… 
village … 
‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi— 
person: 
‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi— 
‘I say that there are two kinds of person: 
“Sādhu sādhu, sāriputta. 
“Good, good, Sāriputta! 
Sādhu kho tvaṁ, sāriputta, imassa mayā saṅkhittena bhāsitassa, vitthārena atthaṁ avibhattassa evaṁ vitthārena atthaṁ ājānāsi. 
It’s good that you understand the detailed meaning of my brief statement in this way.” 
‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi— 
And the Buddha went on to repeat and endorse Venerable Sāriputta’s explanation in full. Then he added: 
Yathārūpaṁ, sāriputta, cīvaraṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpaṁ cīvaraṁ na sevitabbaṁ; 
 
yathārūpañca kho, sāriputta, cīvaraṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpaṁ cīvaraṁ sevitabbaṁ. 
 
‘Cīvaraṁpāhaṁ, sāriputta, duvidhena vadāmi— 
 
‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi— 
 
Yathārūpaṁ, sāriputta, puggalaṁ sevato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti evarūpo puggalo na sevitabbo; 
 
yathārūpañca kho, sāriputta, puggalaṁ sevato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti evarūpo puggalo sevitabbo. 
 
‘Puggalaṁpāhaṁ, sāriputta, duvidhena vadāmi— 
 
Imassa kho, sāriputta, mayā saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo. 
 
Sabbepi ce, sāriputta, khattiyā imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājāneyyuṁ, sabbesānampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya. 
“If all the aristocrats, brahmins, peasants, and menials were to understand the detailed meaning of my brief statement in this way, it would be for their lasting welfare and happiness. 
Sabbepi ce, sāriputta, brāhmaṇā …pe… 
 
sabbepi ce, sāriputta, vessā … 
 
sabbepi ce, sāriputta, suddā imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājāneyyuṁ, sabbesānampissa suddānaṁ dīgharattaṁ hitāya sukhāya. 
 
Sadevakopi ce, sāriputta, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imassa mayā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājāneyya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāyā”ti. 
If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—was to understand the detailed meaning of my brief statement in this way, it would be for the whole world’s lasting welfare and happiness.” 

Sevatha, bhikkhave, sāriputtamoggallāne;  Mendicants, you should cultivate friendship with Sāriputta and Moggallāna. 
bhajatha, bhikkhave, sāriputtamoggallāne. 
You should associate with Sāriputta and Moggallāna. 
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. 
“Reverend,” they replied. 
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. 
Satisfied, the mendicants approved what Sāriputta said. 

Yena cāyasmā sāriputto tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato sāriputtassa pāde sirasā vandāhi:  Then go to Venerable Sāriputta, and in my name bow with your head to his feet. Say to him: 
So āyasmato sāriputtassa pāde sirasā vandatī’ti. 
He bows with his head to your feet.’ 
Yena cāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ sāriputtaṁ etadavoca: 
 
So āyasmato sāriputtassa pāde sirasā vandati; 
 
“Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
“I’m not keeping well, Honorable Sāriputta, I’m not getting by. The pain is terrible and growing, not fading, its growing, not its fading, is evident. 
Seyyathāpi, bhante sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, bhante sāriputta, adhimattā vātā muddhani ūhananti. 
The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. 
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
 
Seyyathāpi, bhante sāriputta, balavā puriso daḷhena varattakhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho me, bhante sāriputta, adhimattā sīse sīsavedanā. 
The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. 
sāriputta, adhimattā sīse sīsavedanā → adhimattā vātā sīsaṁ parikantanti (bj, sya-all, km) 
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
 
Seyyathāpi, bhante sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho me, bhante sāriputta, adhimattā vātā kucchiṁ parikantanti. 
The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a sharp meat cleaver. 
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
 
Seyyathāpi, bhante sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ, samparitāpeyyuṁ; evameva kho me, bhante sāriputta, adhimatto kāyasmiṁ ḍāho. 
The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. That’s how severe the burning is in my body. 
Na me, bhante sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo”ti. 
I’m not keeping well, Honorable Sāriputta, I’m not getting by. The pain is terrible and growing, not fading, its growing, not its fading, is evident.” 
“Tena hi, bhante sāriputta, gihīnampi odātavasanānaṁ evarūpī dhammī kathā paṭibhātu. 
“Well then, Honorable Sāriputta, let such Dhamma talk strike when teaching white-clothed laypeople as well! 

“Evamāvuso”ti kho āyasmā mahācundo āyasmato sāriputtassa paccassosi.  “Yes, reverend,” replied Mahācunda. 
“Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
“Reverend Sāriputta, I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. 
Seyyathāpi, āvuso sāriputta, balavā puriso tiṇhena sikharena muddhani abhimattheyya; evameva kho me, āvuso sāriputta, adhimattā vātā muddhani ūhananti. 
The winds piercing my head are so severe, it feels like a strong man drilling into my head with a sharp point. 
Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati no paṭikkamo. 
 
Seyyathāpi, āvuso sāriputta, balavā puriso daḷhena varattakkhaṇḍena sīse sīsaveṭhaṁ dadeyya; evameva kho me, āvuso sāriputta, adhimattā sīse sīsavedanā. 
The pain in my head is so severe, it feels like a strong man tightening a tough leather strap around my head. 
Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
 
Seyyathāpi, āvuso sāriputta, dakkho goghātako vā goghātakantevāsī vā tiṇhena govikantanena kucchiṁ parikanteyya; evameva kho me, āvuso sāriputta, adhimattā vātā kucchiṁ parikantanti. 
The winds slicing my belly are so severe, like a deft butcher or their apprentice were slicing open a cows’s belly with a sharp meat cleaver. 
Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
 
Seyyathāpi, āvuso sāriputta, dve balavanto purisā dubbalataraṁ purisaṁ nānābāhāsu gahetvā aṅgārakāsuyā santāpeyyuṁ samparitāpeyyuṁ; evameva kho me, āvuso sāriputta, adhimatto kāyasmiṁ ḍāho. 
The burning in my body is so severe, it feels like two strong men grabbing a weaker man by the arms to burn and scorch him on a pit of glowing coals. 
Na me, āvuso sāriputta, khamanīyaṁ na yāpanīyaṁ. Bāḷhā me dukkhā vedanā abhikkamanti, no paṭikkamanti; abhikkamosānaṁ paññāyati, no paṭikkamo. 
I’m not keeping well, I’m not getting by. The pain is terrible and growing, not fading; its growing is evident, not its fading. 
Satthaṁ, āvuso sāriputta, āharissāmi, nāvakaṅkhāmi jīvitan”ti. 
Reverend Sāriputta, I will take my life. I don’t wish to live.” 
“Napi me, āvuso sāriputta, natthi sappāyāni bhojanāni; 
“Reverend Sāriputta, it’s not that I don’t have suitable food, 
api cāvuso sāriputta, pariciṇṇo me satthā dīgharattaṁ manāpeneva no amanāpena. 
Moreover, for a long time now I have served the Teacher with love, not without love. 
Etañhi, āvuso sāriputta, sāvakassa patirūpaṁ yaṁ satthāraṁ paricareyya manāpeneva no amanāpena. 
For it is proper for a disciple to serve the Teacher with love, not without love. 
‘Anupavajjaṁ channo bhikkhu satthaṁ āharissatī’ti evametaṁ, āvuso sāriputta, dhārehī”ti. 
You should remember this: ‘The mendicant Channa will take his life blamelessly.’” 
“Pucchāvuso sāriputta, sutvā vedissāmī”ti. 
“Ask, Reverend Sāriputta. When I’ve heard it I’ll know.” 
“Cakkhuṁ, āvuso sāriputta, cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi. 
“Reverend Sāriputta, I regard the eye, eye consciousness, and things knowable by eye consciousness in this way: ‘This is not mine, I am not this, this is not my self.’ 
Sotaṁ, āvuso sāriputta …pe… 
I regard the ear … 
ghānaṁ, āvuso sāriputta … 
nose … 
jivhaṁ, āvuso sāriputta … 
tongue … 
kāyaṁ, āvuso sāriputta … 
body … 
manaṁ, āvuso sāriputta, manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. 
mind, mind consciousness, and things knowable by mind consciousness in this way: ‘This is not mine, I am not this, this is not my self’.” 
“Cakkhusmiṁ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi. 
“Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.” 
Sotasmiṁ, āvuso sāriputta, sotaviññāṇe … 
 
ghānasmiṁ, āvuso sāriputta, ghānaviññāṇe … 
 
jivhāya, āvuso sāriputta, jivhāviññāṇe … 
 
kāyasmiṁ, āvuso sāriputta, kāyaviññāṇe … 
 
manasmiṁ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti. 
 
“Nanu te, sāriputta, channena bhikkhunā sammukhāyeva anupavajjatā byākatā”ti? 
“Sāriputta, didn’t the mendicant Channa declare his blamelessness to you personally?” 
“Honti hete, sāriputta, channassa bhikkhuno mittakulāni suhajjakulāni upavajjakulāni. 
“The mendicant Channa did indeed have such families. 
Nāhaṁ, sāriputta, ettāvatā ‘saupavajjo’ti vadāmi. 
But this is not enough for me to call someone ‘blameworthy’. 
Yo kho, sāriputta, imañca kāyaṁ nikkhipati aññañca kāyaṁ upādiyati tamahaṁ ‘saupavajjo’ti vadāmi. 
When someone lays down this body and takes up another body, I call them ‘blameworthy’. 
‘Anupavajjo channo bhikkhu satthaṁ āharesī’ti evametaṁ, sāriputta, dhārehī”ti. 
You should remember this: ‘The mendicant Channa took his life blamelessly.’” 

Atha kho āyasmā sāriputto sāyanhasamayaṁ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca:  Then in the late afternoon, Sāriputta came out of retreat and went to the Buddha. He bowed and sat down to one side. The Buddha said to him, 
“Vippasannāni kho te, sāriputta, indriyāni, parisuddho chavivaṇṇo pariyodāto. 
“Sāriputta, your faculties are so very clear, and your complexion is pure and bright. 
Katamena kho tvaṁ, sāriputta, vihārena etarahi bahulaṁ viharasī”ti? 
What kind of meditation are you usually practicing these days?” 
“Sādhu sādhu, sāriputta. 
“Good, good, Sāriputta! 
Mahāpurisavihārena kira tvaṁ, sāriputta, etarahi bahulaṁ viharasi. 
It seems you usually practice the meditation of a great man. 
Mahāpurisavihāro eso, sāriputta, yadidaṁ— 
For emptiness is the meditation of a great man. 
Tasmātiha, sāriputta, bhikkhu sace ākaṅkheyya: 
Now, a mendicant might wish: 
‘suññatāvihārena bahulaṁ vihareyyan’ti, tena, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: 
‘May I usually practice the meditation on emptiness.’ So they should reflect: 
Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
Suppose that, upon checking, a mendicant knows that 
‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, atthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti, tena, sāriputta, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. 
there was such desire or greed or hate or delusion or repulsion in their heart, they should make an effort to give up those unskillful qualities. 
Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
But suppose that, upon checking, a mendicant knows that 
‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, natthi me tattha cakkhuviññeyyesu rūpesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. 
there was no such desire or greed or hate or delusion or repulsion in their heart, they should meditate with rapture and joy, training day and night in skillful qualities. 
Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: 
Furthermore, a mendicant should reflect: 
Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
Suppose that, upon checking, a mendicant knows that 
‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, atthi me tattha manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti, tena, sāriputta, bhikkhunā tesaṁyeva pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya vāyamitabbaṁ. 
there was such desire or greed or hate or delusion or repulsion in their heart, they should make an effort to give up those unskillful qualities. 
Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
But suppose that, upon checking, a mendicant knows that 
‘yena cāhaṁ maggena gāmaṁ piṇḍāya pāvisiṁ, yasmiñca padese piṇḍāya acariṁ, yena ca maggena gāmato piṇḍāya paṭikkamiṁ, natthi me tattha manoviññeyyesu dhammesu chando vā rāgo vā doso vā moho vā paṭighaṁ vāpi cetaso’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. 
there was no such desire or greed or hate or delusion or repulsion in their heart, they should meditate with rapture and joy, training day and night in skillful qualities. 
Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: 
Furthermore, a mendicant should reflect: 
Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
Suppose that, upon checking, a mendicant knows that 
‘appahīnā kho me pañca kāmaguṇā’ti, tena, sāriputta, bhikkhunā pañcannaṁ kāmaguṇānaṁ pahānāya vāyamitabbaṁ. 
they have not given them up, they should make an effort to do so. 
Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
But suppose that, upon checking, a mendicant knows that 
‘pahīnā kho me pañca kāmaguṇā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. 
they have given them up, they should meditate with rapture and joy, training day and night in skillful qualities. 
Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: 
Furthermore, a mendicant should reflect: 
Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
Suppose that, upon checking, a mendicant knows that 
‘appahīnā kho me pañca nīvaraṇā’ti, tena, sāriputta, bhikkhunā pañcannaṁ nīvaraṇānaṁ pahānāya vāyamitabbaṁ. 
they have not given them up, they should make an effort to do so. 
Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
But suppose that, upon checking, a mendicant knows that 
‘pahīnā kho me pañca nīvaraṇā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. 
they have given them up, they should meditate with rapture and joy, training day and night in skillful qualities. 
Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: 
Furthermore, a mendicant should reflect: 
Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
Suppose that, upon checking, a mendicant knows that 
‘apariññātā kho me pañcupādānakkhandhā’ti, tena, sāriputta, bhikkhunā pañcannaṁ upādānakkhandhānaṁ pariññāya vāyamitabbaṁ. 
they have not completely understood them, they should make an effort to do so. 
Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
But suppose that, upon checking, a mendicant knows that 
‘pariññātā kho me pañcupādānakkhandhā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. 
they have completely understood them, they should meditate with rapture and joy, training day and night in skillful qualities. 
Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: 
Furthermore, a mendicant should reflect: 
Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
Suppose that, upon checking, a mendicant knows that 
‘abhāvitā kho me cattāro satipaṭṭhānā’ti, tena, sāriputta, bhikkhunā catunnaṁ satipaṭṭhānānaṁ bhāvanāya vāyamitabbaṁ. 
they haven’t developed them, they should make an effort to do so. 
Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
But suppose that, upon checking, a mendicant knows that 
‘bhāvitā kho me cattāro satipaṭṭhānā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. 
they have developed them, they should meditate with rapture and joy, training day and night in skillful qualities. 
Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: 
Furthermore, a mendicant should reflect: 
Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
 
‘abhāvitā kho me cattāro sammappadhānā’ti, tena, sāriputta, bhikkhunā catunnaṁ sammappadhānānaṁ bhāvanāya vāyamitabbaṁ. 
 
Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
 
‘bhāvitā kho me cattāro sammappadhānā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. 
 
Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: 
 
Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
 
‘abhāvitā kho me cattāro iddhipādā’ti, tena, sāriputta, bhikkhunā catunnaṁ iddhipādānaṁ bhāvanāya vāyamitabbaṁ. 
 
Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
 
‘bhāvitā kho me cattāro iddhipādā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. 
 
Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: 
 
Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
 
‘abhāvitāni kho me pañcindriyānī’ti, tena, sāriputta, bhikkhunā pañcannaṁ indriyānaṁ bhāvanāya vāyamitabbaṁ. 
 
Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
 
‘bhāvitāni kho me pañcindriyānī’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. 
 
Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: 
 
Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
 
‘abhāvitāni kho me pañca balānī’ti, tena, sāriputta, bhikkhunā pañcannaṁ balānaṁ bhāvanāya vāyamitabbaṁ. 
 
Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
 
‘bhāvitāni kho me pañca balānī’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. 
 
Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: 
 
Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
 
‘abhāvitā kho me satta bojjhaṅgā’ti, tena, sāriputta, bhikkhunā sattannaṁ bojjhaṅgānaṁ bhāvanāya vāyamitabbaṁ. 
 
Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
 
‘bhāvitā kho me satta bojjhaṅgā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. 
 
Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: 
 
Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
Suppose that, upon checking, a mendicant knows that 
‘abhāvito kho me ariyo aṭṭhaṅgiko maggo’ti, tena, sāriputta, bhikkhunā ariyassa aṭṭhaṅgikassa maggassa bhāvanāya vāyamitabbaṁ. 
they haven’t developed it, they should make an effort to do so. 
Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
But suppose that, upon checking, a mendicant knows that 
‘bhāvito kho me ariyo aṭṭhaṅgiko maggo’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. 
they have developed it, they should meditate with rapture and joy, training day and night in skillful qualities. 
Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: 
Furthermore, a mendicant should reflect: 
Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
Suppose that, upon checking, a mendicant knows that 
‘abhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā samathavipassanānaṁ bhāvanāya vāyamitabbaṁ. 
they haven’t developed them, they should make an effort to do so. 
Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
But suppose that, upon checking, a mendicant knows that 
‘bhāvitā kho me samatho ca vipassanā cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. 
they have developed them, they should meditate with rapture and joy, training day and night in skillful qualities. 
Puna caparaṁ, sāriputta, bhikkhunā iti paṭisañcikkhitabbaṁ: 
Furthermore, a mendicant should reflect: 
Sace, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
Suppose that, upon checking, a mendicant knows that 
‘asacchikatā kho me vijjā ca vimutti cā’ti, tena, sāriputta, bhikkhunā vijjāya vimuttiyā sacchikiriyāya vāyamitabbaṁ. 
they haven’t realized them, they should make an effort to do so. 
Sace pana, sāriputta, bhikkhu paccavekkhamāno evaṁ jānāti: 
But suppose that, upon checking, a mendicant knows that 
‘sacchikatā kho me vijjā ca vimutti cā’ti, tena, sāriputta, bhikkhunā teneva pītipāmojjena vihātabbaṁ ahorattānusikkhinā kusalesu dhammesu. 
they have realized them, they should meditate with rapture and joy, training day and night in skillful qualities. 
Ye hi keci, sāriputta, atītamaddhānaṁ samaṇā vā brāhmaṇā vā piṇḍapātaṁ parisodhesuṁ, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṁ parisodhesuṁ. 
Whether in the past, future, or present, all those who purify their almsfood do so by continually checking in this way. 
Yepi hi keci, sāriputta, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā piṇḍapātaṁ parisodhessanti, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṁ parisodhessanti. 
 
Yepi hi keci, sāriputta, etarahi samaṇā vā brāhmaṇā vā piṇḍapātaṁ parisodhenti, sabbe te evameva paccavekkhitvā paccavekkhitvā piṇḍapātaṁ parisodhenti. 
 
Tasmātiha, sāriputta, ‘paccavekkhitvā paccavekkhitvā piṇḍapātaṁ parisodhessāmā’ti— 
So, Sāriputta, you should all train like this: ‘We shall purify our almsfood by continually checking.’” 
Tasmātiha, sāriputta → tena hi vo sāriputta evaṁ sikkhitabbaṁ (bj, pts1ed); tasmātiha vo sāriputta sikkhitabbaṁ (cck, sya1ed); tasmātiha vo sārīputta sikkhitabbaṁ (sya2ed) 
evañhi vo, sāriputta, sikkhitabban”ti. 
 

Atha kho susimo devaputto āyasmato sāriputtassa vaṇṇe bhaññamāne mahatiyā devaputtaparisāya parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho susimo devaputto bhagavantaṁ etadavoca:  While this praise of Sāriputta was being spoken, the god Susīma approached the Buddha, escorted by a large assembly of gods. He bowed, stood to one side, and said to him: 
Atha kho susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti. 
While this praise of Sāriputta was being spoken, the gods of Susīma’s assembly—uplifted and overjoyed, full of rapture and happiness—generated a rainbow of bright colors. 
evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti. 
In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors. 
evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti. 
In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors. 
evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti. 
In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors. 
evamevaṁ susimassa devaputtassa devaputtaparisā āyasmato sāriputtassa vaṇṇe bhaññamāne attamanā pamuditā pītisomanassajātā uccāvacā vaṇṇanibhā upadaṁseti. 
In the same way, the gods of Susīma’s assembly generated a rainbow of bright colors. 
Atha kho susimo devaputto āyasmantaṁ sāriputtaṁ ārabbha bhagavato santike imaṁ gāthaṁ abhāsi: 
Then the god Susīma recited this verse about Venerable Sāriputta in the Buddha’s presence: 
Atha kho bhagavā āyasmantaṁ sāriputtaṁ ārabbha susimaṁ devaputtaṁ gāthāya paccabhāsi: 
Then the Buddha replied to Susīma with this verse about Venerable Sāriputta: 

“pasādehi, kokālika, sāriputtamoggallānesu cittaṁ.  “Kokālika, have confidence in Sāriputta and Moggallāna, 
Pesalā sāriputtamoggallānā”ti. 
they’re good monks.” 

“pāpicchā, bhante, sāriputtamoggallānā pāpikānaṁ icchānaṁ vasaṁ gatā”ti.  “Sir, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.” 
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti. 
Have confidence in Sāriputta and Moggallāna, they’re good monks.” 
“kiñcāpi me, bhante, bhagavā saddhāyiko paccayiko; atha kho pāpicchāva bhante, sāriputtamoggallānā pāpikānaṁ icchānaṁ vasaṁ gatā”ti. 
“Despite my faith and trust in the Buddha, Sāriputta and Moggallāna have corrupt wishes. They’ve fallen under the sway of corrupt wishes.” 
Pasādehi, kokālika, sāriputtamoggallānesu cittaṁ. Pesalā sāriputtamoggallānā”ti. 
Have confidence in Sāriputta and Moggallāna, they’re good monks.” 
pesalā sāriputtamoggallānā”ti. 
Have confidence in Sāriputta and Moggallāna, they’re good monks.” 
Kālaṅkato ca kokāliko bhikkhu padumaṁ nirayaṁ upapajji sāriputtamoggallānesu cittaṁ āghātetvā. 
He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna. 
Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. 
He was reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” 
Kālaṅkato ca, bhante, kokāliko bhikkhu padumaṁ nirayaṁ upapanno sāriputtamoggallānesu cittaṁ āghātetvā’ti. 
 
Padume pana, bhikkhu, niraye kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṁ āghātetvā”ti. 
The mendicant Kokālika has been reborn in the Pink Lotus hell because of his resentment for Sāriputta and Moggallāna.” 

Sāriputtasutta  With Sāriputta 
Sāriputtasutta → sārīputtasuttaṁ (sya2ed) 
Yannūnāhaṁ āyasmantaṁ sāriputtaṁ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti. 
Why don’t I extoll him in his presence with fitting verses?” 
Atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yenāyasmā sāriputto tenañjaliṁ paṇāmetvā āyasmantaṁ sāriputtaṁ etadavoca: 
Then Venerable Vaṅgīsa got up from his seat, arranged his robe over one shoulder, raised his joined palms toward Sāriputta, and said, 
“paṭibhāti maṁ, āvuso sāriputta, paṭibhāti maṁ, āvuso sāriputtā”ti. 
“I feel inspired to speak, Reverend Sāriputta! I feel inspired to speak, Reverend Sāriputta!” 
Atha kho āyasmā vaṅgīso āyasmantaṁ sāriputtaṁ sammukhā sāruppāhi gāthāhi abhitthavi: 
Then Vaṅgīsa extolled Sāriputta in his presence with fitting verses: 

“Na khvāhaṁ te, sāriputta, kiñci garahāmi kāyikaṁ vā vācasikaṁ vā.  “There is nothing, Sāriputta, that you’ve done by way of body or speech that I would criticize. 
Paṇḍito tvaṁ, sāriputta, mahāpañño tvaṁ, sāriputta, puthupañño tvaṁ, sāriputta, hāsapañño tvaṁ, sāriputta, javanapañño tvaṁ, sāriputta, tikkhapañño tvaṁ, sāriputta, nibbedhikapañño tvaṁ, sāriputta. 
Sāriputta, you are astute. You have great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, penetrating wisdom. 
Seyyathāpi, sāriputta, rañño cakkavattissa jeṭṭhaputto pitarā pavattitaṁ cakkaṁ sammadeva anuppavatteti; 
A wheel-turning monarch’s oldest son rightly keeps wielding the power set in motion by his father. 
evameva kho tvaṁ, sāriputta, mayā anuttaraṁ dhammacakkaṁ pavattitaṁ sammadeva anuppavattesī”ti. 
In the same way, Sāriputta rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by me.” 
“Imesampi khvāhaṁ, sāriputta, pañcannaṁ bhikkhusatānaṁ na kiñci garahāmi kāyikaṁ vā vācasikaṁ vā. 
“There is nothing, Sāriputta, that these five hundred monks have done by way of body or speech that I would criticize. 
Imesañhi, sāriputta, pañcannaṁ bhikkhusatānaṁ saṭṭhi bhikkhū tevijjā, saṭṭhi bhikkhū chaḷabhiññā, saṭṭhi bhikkhū ubhatobhāgavimuttā, atha itare paññāvimuttā”ti. 
For of these five hundred monks, sixty have the three knowledges, sixty have the six direct knowledges, sixty are freed both ways, and the rest are freed by wisdom.” 

sāriputtapavāraṇā;   

Atha kho āyasmato sāriputtassa etadahosi:  Then it occurred to him, 
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ te aññatitthiyā paribbājakā etadavocuṁ: 
When the greetings and polite conversation were over, he sat down to one side. The wanderers said to him: 
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti. 
“Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that suffering is made by oneself. 
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti. 
Some of them declare that suffering is made by another. 
Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti. 
Some of them declare that suffering is made by both oneself and another. 
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti. 
Some of them declare that suffering arises by chance, not made by oneself or another. 
Idha, panāvuso sāriputta, samaṇo gotamo kiṁvādī kimakkhāyī? 
What does the ascetic Gotama say about this? How does he explain it? 
Assosi kho āyasmā ānando āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṁ imaṁ kathāsallāpaṁ. 
Venerable Ānanda heard this discussion between Venerable Sāriputta and those wanderers of other religions. 
Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa tehi aññatitthiyehi paribbājakehi saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. 
and informed the Buddha of all they had discussed. 

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā bhūmijo āyasmantaṁ sāriputtaṁ etadavoca:  When the greetings and polite conversation were over, he sat down to one side and said to him: 
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ sukhadukkhaṁ paññapenti. 
“Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that pleasure and pain are made by oneself. 
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ sukhadukkhaṁ paññapenti. 
Some of them declare that pleasure and pain are made by another. 
Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca sukhadukkhaṁ paññapenti. 
Some of them declare that pleasure and pain are made by both oneself and another. 
Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ paññapenti. 
Some of them declare that pleasure and pain arise by chance, not made by oneself or another. 
Idha no, āvuso sāriputta, bhagavā kiṁvādī kimakkhāyī, 
What does the Buddha say about this? How does he explain it? 
Assosi kho āyasmā ānando āyasmato sāriputtassa āyasmatā bhūmijena saddhiṁ imaṁ kathāsallāpaṁ. 
Venerable Ānanda heard this discussion between Venerable Sāriputta and Venerable Bhūmija. 
Ekamantaṁ nisinno kho āyasmā ānando yāvatako āyasmato sāriputtassa āyasmatā bhūmijena saddhiṁ ahosi kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. 
and informed the Buddha of all they had discussed. 

Tatra kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:  Then the Buddha said to Venerable Sāriputta, 
“vuttamidaṁ, sāriputta, pārāyane ajitapañhe: 
“Sāriputta, this was said in ‘The Way to the Far Shore’, in ‘The Questions of Ajita’: 
Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? 
How should we see the detailed meaning of this brief statement?” 
Dutiyampi kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi …pe… 
For a second time … 
Tatiyampi kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi: 
For a third time … 
“vuttamidaṁ, sāriputta, pārāyane ajitapañhe: 
 
Imassa nu kho, sāriputta, saṅkhittena bhāsitassa kathaṁ vitthārena attho daṭṭhabbo”ti? 
 
“Bhūtamidanti, sāriputta, passasī”ti? 
“Sāriputta, do you see that this has come to be?” 
“Sādhu sādhu, sāriputta, bhūtamidanti, sāriputta, yathābhūtaṁ sammappaññāya passati. 
“Good, good, Sāriputta!” (The Buddha repeated all of Sāriputta’s explanation, concluding:) 
Evaṁ kho, sāriputta, sekkho hoti. 
 
Kathañca, sāriputta, saṅkhātadhammo hoti? 
 
Bhūtamidanti, sāriputta, yathābhūtaṁ sammappaññāya passati. 
 
Evaṁ kho, sāriputta, saṅkhātadhammo hoti. 
 
Iti kho, sāriputta, yaṁ taṁ vuttaṁ pārāyane ajitapañhe: 
 
Imassa kho, sāriputta, saṅkhittena bhāsitassa evaṁ vitthārena attho daṭṭhabbo”ti. 
This is how to understand the detailed meaning of what was said in brief.” 

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kaḷārakhattiyo bhikkhu āyasmantaṁ sāriputtaṁ etadavoca:  When the greetings and polite conversation were over, he sat down to one side and said to him, 
“moḷiyaphagguno, āvuso sāriputta, bhikkhu sikkhaṁ paccakkhāya hīnāyāvatto”ti. 
“Reverend Sāriputta, the mendicant Phagguna of the Top-Knot has resigned the training and returned to a lesser life.” 
“ehi tvaṁ, bhikkhu, mama vacanena sāriputtaṁ āmantehi: 
“Please, monk, in my name tell Sāriputta that 
‘satthā taṁ, āvuso sāriputta, āmantetī’”ti. 
the teacher summons him.” 
“Evaṁ, bhante”ti kho so bhikkhu bhagavato paṭissutvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca: 
“Yes, sir,” that monk replied. He went to Sāriputta and said to him, 
“satthā taṁ, āvuso sāriputta, āmantetī”ti. 
“Reverend Sāriputta, the teacher summons you.” 
“Evaṁ, āvuso”ti kho āyasmā sāriputto tassa bhikkhuno paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ sāriputtaṁ bhagavā etadavoca: 
“Yes, reverend,” replied Sāriputta. He went to the Buddha, bowed, and sat down to one side. The Buddha said to him, 
“saccaṁ kira tayā, sāriputta, aññā byākatā: 
“Sāriputta, is it really true that you have declared enlightenment: 
“Yena kenacipi, sāriputta, pariyāyena kulaputto aññaṁ byākaroti, atha kho byākataṁ byākatato daṭṭhabban”ti. 
“Sāriputta, no matter how a gentleman declares enlightenment, what he has declared should be regarded as such.” 
“Sace taṁ, sāriputta, evaṁ puccheyyuṁ: 
“Sāriputta, suppose they were to ask you: 
‘kathaṁ jānatā pana tayā, āvuso sāriputta, kathaṁ passatā aññā byākatā— 
‘But Reverend Sāriputta, how have you known and seen so that you’ve declared enlightenment: 
Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? 
How would you answer?” 
‘kathaṁ jānatā pana tayā, āvuso sāriputta, kathaṁ passatā aññā byākatā— 
 
“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: 
“But Sāriputta, suppose they were to ask you: 
‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? 
‘But what is the source, origin, birthplace, and inception of rebirth?’ 
Evaṁ puṭṭho taṁ, sāriputta, kinti byākareyyāsī”ti? 
How would you answer?” 
‘jāti panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? 
 
“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: 
“But Sāriputta, suppose they were to ask you: 
‘bhavo panāvuso sāriputta, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti? 
‘What is the source of continued existence?’ 
Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? 
How would you answer?” 
‘bhavo panāvuso sāriputta, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo’ti? 
 
“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: 
“But Sāriputta, suppose they were to ask you: 
sace pana taṁ, sāriputta, evaṁ puccheyyuṁ— 
But Sāriputta, suppose they were to ask you: 
taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? 
‘What is the source of craving?’ 
Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? 
How would you answer?” 
‘taṇhā panāvuso sāriputta, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā’ti? 
 
“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: 
“But Sāriputta, suppose they were to ask you: 
‘kathaṁ jānato pana te, āvuso sāriputta, kathaṁ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti. 
‘But how have you known and seen so that the relishing of feelings is no longer present?’ 
Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? 
How would you answer?” 
‘kathaṁ jānato pana te, āvuso sāriputta, kathaṁ passato yā vedanāsu nandī sā na upaṭṭhāsī’ti evaṁ puṭṭhohaṁ, bhante, evaṁ byākareyyaṁ: 
I’d answer: 
“Sādhu sādhu, sāriputta. 
“Good, good, Sāriputta! 
Ayampi kho, sāriputta, pariyāyo, etasseva atthassa saṅkhittena veyyākaraṇāya: 
The same point may also be briefly explained in this way: 
“Sace pana taṁ, sāriputta, evaṁ puccheyyuṁ: 
But Sāriputta, suppose they were to ask you: 
‘kathaṁ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā— 
‘But Reverend, how have you been released that you declare enlightenment: 
Evaṁ puṭṭho tvaṁ, sāriputta, kinti byākareyyāsī”ti? 
How would you answer?” 
‘kathaṁ vimokkhā pana tayā, āvuso sāriputta, aññā byākatā— 
 
“Sādhu sādhu, sāriputta. 
“Good, good, Sāriputta! 
Ayampi kho sāriputta, pariyāyo etasseva atthassa saṅkhittena veyyākaraṇāya— 
The same point may also be briefly explained in this way: 
“Sā hi, bhikkhu, sāriputtassa dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā divasaṁ cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi, divasampi me sāriputto etamatthaṁ byākareyya aññamaññehi padehi aññamaññehi pariyāyehi. 
“Mendicant, Sāriputta has clearly comprehended the principle of the teachings, so that he could answer any questions I might ask him in different words and ways up to the seventh day and night.” 
Rattiṁ cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi, rattimpi me sāriputto etamatthaṁ byākareyya …pe… 
 
rattindivaṁ cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, rattindivampi me sāriputto etamatthaṁ byākareyya … 
 
dve rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, dve rattindivānipi me sāriputto etamatthaṁ byākareyya … 
 
tīṇi rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, tīṇi rattindivānipi me sāriputto etamatthaṁ byākareyya … 
 
cattāri rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, cattāri rattindivānipi me sāriputto etamatthaṁ byākareyya … 
 
pañca rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, pañca rattindivānipi me sāriputto etamatthaṁ byākareyya … 
 
cha rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ, cha rattindivānipi me sāriputto etamatthaṁ byākareyya … 
 
satta rattindivāni cepāhaṁ sāriputtaṁ etamatthaṁ puccheyyaṁ aññamaññehi padehi aññamaññehi pariyāyehi, satta rattindivānipi me sāriputto etamatthaṁ byākareyya aññamaññehi padehi aññamaññehi pariyāyehī”ti. 
" 

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:  When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta: 
“kiṁ nu kho, āvuso sāriputta, sayaṅkataṁ jarāmaraṇaṁ, paraṅkataṁ jarāmaraṇaṁ, sayaṅkatañca paraṅkatañca jarāmaraṇaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ jarāmaraṇan”ti? 
“Well, Reverend Sāriputta, are old age and death made by oneself? Or by another? Or by both oneself and another? Or do they arise by chance, not made by oneself or another?” 
“Kiṁ nu kho, āvuso sāriputta, sayaṅkatā jāti, paraṅkatā jāti, sayaṅkatā ca paraṅkatā ca jāti, udāhu asayaṅkārā aparaṅkārā adhiccasamuppannā jātī”ti? 
“Well, Reverend Sāriputta, is rebirth made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?” 
“Kiṁ nu kho, āvuso sāriputta, sayaṅkato bhavo …pe… 
“Well, Reverend Sāriputta, is continued existence made by oneself? …” … 
“Kiṁ nu kho, āvuso sāriputta, sayaṅkataṁ viññāṇaṁ, paraṅkataṁ viññāṇaṁ, sayaṅkatañca paraṅkatañca viññāṇaṁ, udāhu asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ viññāṇan”ti? 
“Well, Reverend Sāriputta, is consciousness made by oneself? Or by another? Or by both oneself and another? Or does it arise by chance, not made by oneself or another?” 
“Idāneva kho mayaṁ āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: 
“Just now I understood you to say: 
Idāneva ca pana mayaṁ āyasmato sāriputtassa bhāsitaṁ evaṁ ājānāma: 
But I also understood you to say: 
Yathā kathaṁ panāvuso sāriputta, imassa bhāsitassa attho daṭṭhabbo”ti? 
How then should we see the meaning of this statement?” 
“Acchariyaṁ, āvuso sāriputta; 
“It’s incredible, Reverend Sāriputta, it’s amazing! 
abbhutaṁ, āvuso sāriputta. 
 
Idañca pana mayaṁ āyasmato sāriputtassa bhāsitaṁ imehi chattiṁsāya vatthūhi anumodāma: 
And we can express our agreement with Venerable Sāriputta’s statement on these thirty-six grounds. 

“passatha no tumhe, bhikkhave, sāriputtaṁ sambahulehi bhikkhūhi saddhiṁ caṅkamantan”ti?  “Mendicants, do you see Sāriputta walking together with several mendicants?” 

Mayhaṁ kho pana, bhikkhave, sāriputtamoggallānaṁ nāma sāvakayugaṁ aggaṁ bhaddayugaṁ.  I have a fine pair of chief disciples named Sāriputta and Moggallāna. 

tādiso, tāta, bhavāhi yādisā sāriputtamoggallānāti.  please be like Sāriputta and Moggallāna.’ 
Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ bhikkhūnaṁ, yadidaṁ sāriputtamoggalānā. 
These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna. 

Upatissasutta  With Upatissa 
Upatissasutta → sāriputtasuttaṁ (bj) 
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. 
“Reverend,” they replied. 
Evaṁ vutte, āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca: 
When he said this, Venerable Ānanda said to him, 
“satthupi kho te, āvuso sāriputta, vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? 
“Even if the Teacher were to decay and perish? Wouldn’t that give rise to sorrow, lamentation, pain, sadness, and distress in you?” 
Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. 
“That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. 
Tasmā āyasmato sāriputtassa satthupi vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti. 
So even if the Teacher were to decay and perish, it wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in him.” 

evameva kho mayaṁ āyasmato sāriputtassa yāvadeva upanikkhepanamattāya.   

Atha kho nakulapitā gahapati bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ sāriputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho nakulapitaraṁ gahapatiṁ āyasmā sāriputto etadavoca:  And then the householder Nakula’s father approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to Venerable Sāriputta, bowed, and sat down to one side. Sāriputta said to him: 
“Dūratopi kho mayaṁ, bhante, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. 
“Sir, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. 
Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho”ti. 
May Venerable Sāriputta himself please clarify the meaning of this.” 
“Evaṁ, bhante”ti kho nakulapitā gahapati āyasmato sāriputtassa paccassosi. 
“Yes, sir,” replied Nakula’s father. 
Attamano nakulapitā gahapati āyasmato sāriputtassa bhāsitaṁ abhinandīti. 
Satisfied, Nakula’s father approved what Sāriputta said. 

“Apaloketha, bhikkhave, sāriputtaṁ.  “You should take leave of Sāriputta. 
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū āyasmantaṁ sāriputtaṁ etadavocuṁ: 
When the greetings and polite conversation were over, they sat down to one side and said to him, 
“icchāma mayaṁ, āvuso sāriputta, pacchābhūmaṁ janapadaṁ gantuṁ, pacchābhūme janapade nivāsaṁ kappetuṁ. 
“Reverend Sāriputta, we wish to go to a western land to take up residence there. 
“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. 
“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. 
Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho”ti. 
May Venerable Sāriputta himself please clarify the meaning of this.” 
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. 
“Yes, reverend,” they replied. 
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. 
Satisfied, the mendicants approved what Sāriputta said. 

Yato kho te bhikkhū nāsakkhiṁsu āyasmantaṁ yamakaṁ etasmā pāpakā diṭṭhigatā vivecetuṁ, atha kho te bhikkhū uṭṭhāyāsanā yenāyasmā sāriputto tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavocuṁ:  When those mendicants were unable to dissuade Yamaka from that misconception, they got up from their seats and went to see Venerable Sāriputta. They told him what had happened, and said, 
“yamakassa nāma, āvuso sāriputta, bhikkhuno evarūpaṁ pāpakaṁ diṭṭhigataṁ uppannaṁ: 
 
“Ahu kho me taṁ, āvuso sāriputta, pubbe aviddasuno pāpakaṁ diṭṭhigataṁ; 
“Reverend Sāriputta, in my ignorance, I used to have that misconception. 
idañca panāyasmato sāriputtassa dhammadesanaṁ sutvā tañceva pāpakaṁ diṭṭhigataṁ pahīnaṁ, dhammo ca me abhisamito”ti. 
But now that I’ve heard the teaching from Venerable Sāriputta, I’ve given up that misconception, and I’ve comprehended the teaching.” 
“Evametaṁ, āvuso sāriputta, hoti yesaṁ āyasmantānaṁ tādisā sabrahmacārino anukampakā atthakāmā ovādakā anusāsakā. 
“Reverend Sāriputta, this is how it is when you have such venerables as spiritual companions to advise and instruct you out of kindness and sympathy. 
Idañca pana me āyasmato sāriputtassa dhammadesanaṁ sutvā anupādāya āsavehi cittaṁ vimuttan”ti. 
And after hearing this teaching by Venerable Sāriputta, my mind is freed from the defilements by not grasping.” 

“sīlavatāvuso, sāriputta, bhikkhunā katame dhammā yoniso manasikātabbā”ti?  “Reverend Sāriputta, what things should an ethical mendicant rationally apply the mind to?” 
“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? 
“But Reverend Sāriputta, what things should a mendicant stream-enterer rationally apply the mind to?” 
“Sakadāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? 
“But Reverend Sāriputta, what things should a mendicant once-returner rationally apply the mind to?” 
“Anāgāminā panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? 
“But Reverend Sāriputta, what things should a mendicant non-returner rationally apply the mind to?” 
“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti? 
“But Reverend Sāriputta, what things should a perfected one rationally apply the mind to?” 

“Sutavatāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti?  “Reverend Sāriputta, what things should a learned mendicant rationally apply the mind to?” 
“Sotāpannena panāvuso sāriputta, bhikkhunā katame dhammā yoniso manasi kātabbā”ti? 
“But Reverend Sāriputta, what things should a mendicant stream-enterer rationally apply the mind to?” 
“Arahatā panāvuso sāriputta, katame dhammā yoniso manasi kātabbā”ti? 
“But Reverend Sāriputta, what things should a perfected one rationally apply the mind to?” 

Atha kho āyasmā mahākoṭṭhiko sāyanhasamayaṁ paṭisallānā vuṭṭhito …pe… ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:  Mahākoṭṭhita said to Sāriputta: 
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. 
“Reverend Sāriputta, they speak of this thing called ‘ignorance’. 

ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:  Mahākoṭṭhita said to Sāriputta: 
“‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. 
“Reverend Sāriputta, they speak of this thing called ‘knowledge’. 

ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:  Mahākoṭṭhita said to Sāriputta: 
“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati. 
“Reverend Sāriputta, they speak of this thing called ‘ignorance’. 

“‘vijja, vijjā’ti, āvuso sāriputta, vuccati.  “Reverend Sāriputta, they speak of this thing called ‘knowledge’. 

“‘avijjā, avijjā’ti, āvuso sāriputta, vuccati.  “Reverend Sāriputta, they speak of this thing called ‘ignorance’. 

ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:  Mahākoṭṭhita said to Sāriputta: 
“‘vijjā, vijjā’ti, āvuso sāriputta, vuccati. 
“Reverend Sāriputta, they speak of this thing called ‘knowledge’. 

1. Sāriputtavagga  1. With Sāriputta 
Addasā kho āyasmā ānando āyasmantaṁ sāriputtaṁ dūratova āgacchantaṁ. 
Venerable Ānanda saw him coming off in the distance, 
Disvāna āyasmantaṁ sāriputtaṁ etadavoca: 
and said to him: 
“vippasannāni kho te, āvuso sāriputta, indriyāni; parisuddho mukhavaṇṇo pariyodāto. 
“Reverend Sāriputta, your faculties are so very clear, and your complexion is pure and bright. 
Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. 
“That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit. 
Tasmā āyasmato sāriputtassa na evaṁ hoti: 
That’s why it didn’t occur to you: