1 There are, O Potthapada, some samanas and brahmanas who hold such doctrine, such view: “The self is entirely pleasurable and free from sickness after death.” Having approached them I say thus: Is it true as reported, that you venerables hold such doctrine, such view: “The self is entirely pleasurable and free from sickness after death.” Being asked by me thus, if they acknowledge: “Yes”, I say to them thus: “But do you venerables abide knowing and seeing an entirely pleasurable world?” Being asked thus, they say no. Then I say to them thus: “But do you venerables contemplate an entirely pleasureable self for one day or night or half a day or night?” Being asked thus, they say no. Then I say to them thus: “But do you venerables know: This is the path, this is the path to tread for the realization of an entirely pleasurable world?” Being asked thus, they say no. Then I say to them thus: “Are there devas who report saying: Listen dear sirs, you should enter upon the right path, dear sirs, you should enter upon the straight path for the realization of an entirely pleasurable world? Indeed we too, dear sirs, having entered upon that path thus, have arisen in an entirely pleasurable world.” Being asked thus, they say no.

2 “So what do you think, O Potthapada, that being so, doesn't the statements of those samanas and brahmanas turn out to be less than stellar?”

3 “Certainly, O Bhante, that being so, the statements of those samanas and brahmanas turn out to be less than stellar.”

4 Suppose, O Potthapada, a man would say thus: “Whoever is the beauty queen in this country, it is she that I wish for, she that I have a liking for.” They would say thus: “Good man, that beauty queen in this country whom you wish for and have a liking for, do you know whether that beauty queen is a khattiya or brahman or vessa or sudda?” Thus asked, he would say: “No.” They would say thus: “Good man, that beauty queen in this country whom you wish for and have a liking for, do you know whether that beauty queen is of such a name or such a clan; tall, short, or medium height; of dark, fair or light skin complexion; in such and such village, town or city?” Thus asked, he would say: “No.” They would say thus: “Good man, do you wish for and have a liking for that which you do not know, do not see?” Thus asked, he would say: “Yes.”

5 “So what do you think, O Potthapada, that being so, doesn't the statements of that man turn out to be less than stellar?”

6 “Certainly, O Bhante, that being so, the statements of that man turn out to be less than stellar.”

7 So too, O Potthapada, there are some samanas and brahmanas who hold such doctrine, such view: “The self is entirely pleasurable and free from sickness after death.” Having approached them I say thus: Is it true as reported, that you venerables hold such doctrine, such view: “The self is entirely pleasurable and free from sickness after death.” Being asked by me thus, if they acknowledge: “Yes”, I say to them thus: “But do you venerables abide knowing and seeing an entirely pleasurable world?” Being asked thus, they say no. Then I say to them thus: “But do you venerables contemplate an entirely pleasureable self for one day or night or half a day or night?” Being asked thus, they say no. Then I say to them thus: “But do you venerables know: This is the path, this is the path to tread for the realization of an entirely pleasurable world?” Being asked thus, they say no. Then I say to them thus: “Are there devas who report saying: Listen dear sirs, you should enter upon the right path, dear sirs, you should enter upon the straight path for the realization of an entirely pleasurable world? Indeed we too, dear sirs, having entered upon that path thus, have arisen in an entirely pleasurable world.” Being asked thus, they say no.

8 “So what do you think, O Potthapada, that being so, doesn't the statements of those samanas and brahmanas turn out to be less than stellar?”

9 “Certainly, O Bhante, that being so, the statements of those samanas and brahmanas turn out to be less than stellar.”

10 Suppose, O Potthapada, a man were to build a stair case at the crossroads ascending to a palace. They would say thus: “Good man, that palace to which this staircase you are building will ascend to, do you know if it is in the eastern direction or the southern direction or the western direction or the northern direction or high or low or medium height?” Thus asked, he would say: “No.” They would say thus: “Good man, are you building a staircase that will ascent to a palace which you do not know and do not see?” Thus asked, he would say: “Yes.”

11 “So what do you think, O Potthapada, that being so, doesn't the statements of that man turn out to be less than stellar?”

12 “Certainly, O Bhante, that being so, the statements of that man turn out to be less than stellar.”

13 So too, O Potthapada, there are some samanas and brahmanas who hold such doctrine, such view: “The self is entirely pleasurable and free from sickness after death.” Having approached them I say thus: Is it true as reported, that you venerables hold such doctrine, such view: “The self is entirely pleasurable and free from sickness after death.” Being asked by me thus, if they acknowledge: “Yes”, I say to them thus: “But do you venerables abide knowing and seeing an entirely pleasurable world?” Being asked thus, they say no. Then I say to them thus: “But do you venerables contemplate an entirely pleasureable self for one day or night or half a day or night?” Being asked thus, they say no. Then I say to them thus: “But do you venerables know: This is the path, this is the path to tread for the realization of an entirely pleasurable world?” Being asked thus, they say no. Then I say to them thus: “Are there devas who report saying: Listen dear sirs, you should enter upon the right path, dear sirs, you should enter upon the straight path for the realization of an entirely pleasurable world? Indeed we too, dear sirs, having entered upon that path thus, have arisen in an entirely pleasurable world.” Being asked thus, they say no.

14 “So what do you think, O Potthapada, that being so, doesn't the statements of those samanas and brahmanas turn out to be less than stellar?”

15 “Certainly, O Bhante, that being so, the statements of those samanas and brahmanas turn out to be less than stellar.”

16 “There are, O Potthapada, these three acquisitions of self, the gross acquisition of self, the mind-made acquisition of self, the formless acquisition of self.”

17 And what, O Potthapada, is the gross acquisition of self? It is possessed of form, consisting of the four great elements, feeding on food made into lumps, this is the gross acquisition of self.

18 What is the mind-made acquisition of self? It is possessed of form, mind-made, complete in all its factors, not lacking in any sense faculty. This is the mind-made acquisition of self.

19 What is the formless acquisition of self? It is formless, made of perception. This is the formless acquisition of self.

20 “I teach the Dhamma, O Potthapada, for the abandoning of the gross acquisition of self in such a way that having entered upon the path, your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge.”

21 “It could be, O Potthapada, that it occurs to you thus: Our defiling habits will be abandoned and purifying habits will increase, and we will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with our own supreme knowledge, yet abide in suffering.”

22 But this, O Potthapada, should not be seen thus. Certainly if your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge, there will be only joy, happiness and tranquility, and you will abide in pleasure, mindful and contemplative.”

23 “I also teach the Dhamma, O Potthapada, for the abandoning of the mind-made acquisition of self in such a way that having entered upon the path, your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge.”

24 “It could be, O Potthapada, that it occurs to you thus: Our defiling habits will be abandoned and purifying habits will increase, and we will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with our own supreme knowledge, yet abide in suffering.”

25 But this, O Potthapada, should not be seen thus. Certainly if your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge, there will be only joy, happiness and tranquility, and you will abide in pleasure, mindful and contemplative.”

26 “I also teach the Dhamma, O Potthapada, for the abandoning of the formless acquisition of self in such a way that having entered upon the path, your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge.”

27 “It could be, O Potthapada, that it occurs to you thus: Our defiling habits will be abandoned and purifying habits will increase, and we will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with our own supreme knowledge, yet abide in suffering.”

28 But this, O Potthapada, should not be seen thus. Certainly if your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge, there will be only joy, happiness and tranquility, and you will abide in pleasure, mindful and contemplative.”

29 If, O Potthapada, others ask us thus: “But what, O friend, is that gross acquisition of self for the abandoning of which you teach the Dhamma in such a way that having entered upon the path, your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge.” For those who ask us thus, we should answer them thus: “This, O friend, is the gross acquisition of self for the abandoning of which we teach the Dhamma in such a way that having entered upon the path, your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge.”

30 If, O Potthapada, others ask us thus: “But what, O friend, is that mind-made acquisition of self for the abandoning of which you teach the Dhamma in such a way that having entered upon the path, your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge.” For those who ask us thus, we should answer them thus: “This, O friend, is the mind-made acquisition of self for the abandoning of which we teach the Dhamma in such a way that having entered upon the path, your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge.”

31 If, O Potthapada, others ask us thus: “But what, O friend, is that formless acquisition of self for the abandoning of which you teach the Dhamma in such a way that having entered upon the path, your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge.” For those who ask us thus, we should answer them thus: “This, O friend, is the formless acquisition of self for the abandoning of which we teach the Dhamma in such a way that having entered upon the path, your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge.”

32 “So what do you think, O Potthapada, that being so, doesn't these statements turn out to be awesome?”

33 “Certainly, O Bhante, that being so, these statements turn out to be awesome.”

34 Suppose, O Potthapada, a man were to build a staircase ascending to a palace just underneath the palace. They would say thus: “Good man, that palace to which this staircase you are building will ascend to, do you know if it is in the eastern direction or the southern direction or the western direction or the northern direction; high or low or medium height?” But he would say thus: “This, O friend, is that palace to which this staircase ascends.”

35 “So what do you think, O Potthapada, that being so, doesn't the statements of that man turn out to be awesome?”

36 “Certainly, O Bhante, that being so, the statements of that man turn out to be awesome.”

37 So too, O Potthapada, if others ask us thus: “But what, O friend, is that gross acquisition of self for the abandoning of which you teach the Dhamma in such a way that having entered upon the path, your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge.” For those who ask us thus, we should answer them thus: “This, O friend, is the gross acquisition of self for the abandoning of which we teach the Dhamma in such a way that having entered upon the path, your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge.”

38 So too, O Potthapada, if others ask us thus: “But what, O friend, is that mind-made acquisition of self for the abandoning of which you teach the Dhamma in such a way that having entered upon the path, your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge.” For those who ask us thus, we should answer them thus: “This, O friend, is the mind-made acquisition of self for the abandoning of which we teach the Dhamma in such a way that having entered upon the path, your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge.”

39 So too, O Potthapada, if others ask us thus: “But what, O friend, is that formless acquisition of self for the abandoning of which you teach the Dhamma in such a way that having entered upon the path, your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge.” For those who ask us thus, we should answer them thus: “This, O friend, is the formless acquisition of self for the abandoning of which we teach the Dhamma in such a way that having entered upon the path, your defiling habits will be abandoned, your purifying habits will increase, and you will in this very life enter upon and abide in the abundance and perfection of wisdom, having realized it with your own supreme knowledge.”

40 “So what do you think, O Potthapada, that being so, doesn't these statements turn out to be awesome?”

41 “Certainly, O Bhante, that being so, these statements turn out to be awesome.”

42 When thus was said, Citta Hatthisariputta said this to the Auspicious One: “On the occasion, O Bhante, when there is the gross acquisition of self, on that occasion is the mind-made acquisition of self and the formless acquisition of self false and only the gross acquisition of self true? On the occasion, O Bhante, when there is the mind-made acquisition of self, on that occasion is the gross acquisition of self and the formless acquisition of self false and only the mind-made acquisition of self true? On the occasion, O Bhante, when there is the formless acquisition of self, on that occasion is the gross acquisition of self and the mind-made acquisition of self false and only the formless acquisition of self true?”

43 “On the occasion, O Citta, when there is the gross acquisition of self, on that occasion it is neither reckoned as a mind-made acquisition of self nor a formless acquisition of self. On that occasion it is only reckoned as the gross acquisition of self.” “On the occasion, O Citta, when there is the mind-made acquisition of self, on that occasion it is neither reckoned as a gross acquisition of self nor a formless acquisition of self. On that occasion it is only reckoned as the mind-made acquisition of self.” “On the occasion, O Citta, when there is the formless acquisition of self, on that occasion it is neither reckoned as a gross acquisition of self nor a mind-made acquisition of self. On that occasion it is only reckoned as the formless acquisition of self.”

44 “If, O Citta, you were to be asked thus: “Were you in the past. Is it not the case that you were not? Will you be in the future. Is it not the case that you will not? Is there you now? Is it not the case that there is not you?” Thus asked, O Citta, how would you answer?”

45 “If, O Bhante, I were to be asked thus: “Were you in the past? Is it not the case that you were not? Will you be in the future? Is it not the case that you will not? Is there you now? is it not the case that there is not you?” Thus asked, O Bhante, I would answer thus: “I was in the past, it is not the case that I was not. I will be in the future. It is not the case that I will not. There is I now. It is not the case that there is not I.” Thus asked, O Bhante, I would answer thus.”

46 “But if, O Citta, you were to be asked thus: “The past acquisition of self, is only that true, the future and present being false? The future acquisition of self, will only that be true, the past and the present being false? The present acquisition of self, is only this true, the past and the future being false?” Thus asked, O Citta, how would you answer?”

47 “But if, O Bhante, I were to be asked thus: “The past acquisition of self, is only that true, the future and present being false? The future acquisition of self, will only that be true, the past and the present being false? The present acquisition of self, is only this true, the past and the future being false?” Thus asked, O Bhante, I would answer thus: “That past acquisition of self of mine, only that was true on that occasion, the future and present being false? The future acquisition of self of mine, only that will be true on that occasion, the past and the present being false? The present acquisition of self of mine, only this is true, the past and the future being false. Thus asked, O Bhante, I would answer thus.”

48 “So too, O Citta, on the occasion, when there is the gross acquisition of self, on that occasion it is neither reckoned as a mind-made acquisition of self nor a formless acquisition of self. On that occasion it is only reckoned as the gross acquisition of self.” “On the occasion, O Citta, when there is the mind-made acquisition of self, on that occasion it is neither reckoned as a gross acquisition of self nor a formless acquisition of self. On that occasion it is only reckoned as the mind-made acquisition of self.” “On the occasion, O Citta, when there is the formless acquisition of self, on that occasion it is neither reckoned as a gross acquisition of self nor a mind-made acquisition of self. On that occasion it is only reckoned as the formless acquisition of self.”

49 Just as, O Citta, from cow comes milk, from milk, curds, from curds, butter, from butter, ghee, from ghee, creme of ghee. On the occasion when there is milk, it is neither reckoned as curds, nor butter, nor ghee, nor creme of ghee. On that occasion, it is only reckoned as milk. On the occasion when there is curds, it is neither reckoned as milk, nor butter, nor ghee, nor creme of ghee. On that occasion, it is only reckoned as curds. On the occasion when there is butter, it is neither reckoned as milk, nor curds, nor ghee, nor creme of ghee. On that occasion, it is only reckoned as butter. On the occasion when there is ghee, it is neither reckoned as milk, nor curds, nor butter, nor creme of ghee. On that occasion, it is only reckoned as ghee. On the occasion when there is creme of ghee, it is neither reckoned as milk, nor curds, nor butter, nor ghee. On that occasion, it is only reckoned as creme of ghee. [So too], on the occasion, when there is the gross acquisition of self, on that occasion it is neither reckoned as a mind-made acquisition of self nor a formless acquisition of self. On that occasion it is only reckoned as the gross acquisition of self.” “On the occasion, O Citta, when there is the mind-made acquisition of self, on that occasion it is neither reckoned as a gross acquisition of self nor a formless acquisition of self. On that occasion it is only reckoned as the mind-made acquisition of self.” “On the occasion, O Citta, when there is the formless acquisition of self, on that occasion it is neither reckoned as a gross acquisition of self nor a mind-made acquisition of self. On that occasion it is only reckoned as the formless acquisition of self.”

50 These, O Citta, are worldly expressions, worldly language, worldly appellations, worldly designations that the Tathagata expresses without grasping.

51 When thus was said, Potthapada, the wanderer, said this to the Auspicious One: “Excellent, O Bhante! Excellent, O Bhante! Just as, O Bhante, one might set upright what has been overturned, or open up what has been closed, or show a path to one who is lost, or bear an oil lamp in the darkness so that those with good eyesight can see forms, just so, O Bhante, has the Dhamma been explained by the Auspicious One in countless ways. I go, O Bhante, to the Auspicious One as refuge, and to the Dhamma, and to the Sangha of bhikkhus. O Bhante, may the Auspicious One bear it in mind, that I am a lay disciple who has gone for refuge from today for as long as life lasts.”

52 But Citta Hatthisariputta said this to the Auspicious One: “Excellent, O Bhante! Excellent, O Bhante! Just as, O Bhante, one might set upright what has been overturned, or open up what has been closed, or show a path to one who is lost, or bear an oil lamp in the darkness so that those with good eyesight can see forms, just so, O Bhante, has the Dhamma been explained by the Auspicious One in countless ways. I go, O Bhante, to the Auspicious One, as refuge, and to the Dhamma, and to the Bhikkhu Sangha. May I gain the going forth in the Auspicious One's presence, may I obtain the higher ordination.”

53 Citta Hatthisariputta gained the going-forth in the Auspicious One's presence, gained the higher ordination. Not long after his higher ordination, the venerable Citta Hatthisariputta, dwelling alone, withdrawn, vigilant, ardent, resolute, not long entered upon and dwelled in that unsurpassed consummation of the life of purity for the sake of which sons of clansmen justly and rightly go forth from the household life into homelessness, having realized it with his own supreme knowledge in just this very life. He understood: “Destroyed is birth, lived is the life of purity, done is what had to be done, there is nothing else for thusness.” And the venerable Citta Hatthisariputta became one of the arahants.

1 santi kho poṭṭhapāda eke samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino: 'ekantasukhī attā hoti. arogo parammaraṇā'ti. tyāhaṃ upasaṅkamitvā evaṃ vadāmi: 'saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino 'ekantasukhī attā hoti, arogo parammaraṇā'ti? te ce me evaṃ puṭṭhā 'āmā'ti paṭijānanti, tyāhaṃ evaṃ vadāmi: 'api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā'ti. iti puṭṭhā 'no'ti vadanti. tyāhaṃ evaṃ vadāmi 'api ca pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sampajānāthā?'ti. iti puṭṭhā 'no'ti vadanti, tyāhaṃ evaṃ vadāmi 'api pana tumhe āyasmanto jānātha: 'ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā?'ti. iti puṭṭhā 'no'ti vadanti. tyāhaṃ evaṃ vadāmi 'api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha: 'supaṭipannāttha mārisā, ujupaṭipannāttha mārisā ekantasukhassa lokassa sacchikiriyāya. mayampi hi mārisā evampaṭipannā ekantasukhaṃ lokaṃ upapannā'ti? iti puṭṭhā 'no'ti vadanti.

2 taṃ kiṃ maññasi poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī?'ti.

3 addhā kho bhante evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī'ti.

4 seyyathāpi poṭṭhapāda puriso evaṃ vadeyya: 'ahaṃ yā imasmiṃ janapade janapadakalyāṇī, taṃ icchāmi, taṃ kāmemī'ti. tamenaṃ evaṃ vadeyyuṃ: ambho purisaṃ yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ khattiyī vā brāhmaṇī vā vessī vā suddī vā? ti. iti puṭṭho 'no'ti vadeyya, tamenaṃ evaṃ vadeyyuṃ: ambho purisa yaṃ tvaṃ janapadakalyāṇiṃ icchasi kāmesi, jānāsi taṃ janapadakalyāṇiṃ evannāmā evaṅgottā'ti vā, dīghā vā rassā vā majjhimā vā, kāḷī vā sāmā vā maṅguracchavī vā'ti, 'amukasmiṃ gāme vā nigame vā nagare vā'ti? iti puṭṭho 'no'ti vadeyya, tamenaṃ evaṃ vadeyyuṃ: ambho purisa yaṃ tvaṃ na jānāsi na passasi, taṃ tvaṃ icchasi kāmesī?'ti. iti puṭṭho 'āmā'ti vadeyya.

5 taṃ kiṃ maññasi poṭṭhapāda, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī?'ti.

6 addhā kho bhante evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī'ti.

7 evameva kho poṭṭhapāda ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino 'ekantasukhī attā hoti arogo parammaraṇā'ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi: saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino 'ekantasukhī attā hoti arogo parammaraṇā'ti?' te ce me evaṃ puṭṭhā 'āmā'ti paṭijānanti, tyāhaṃ evaṃ vadāmi: api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā'ti. iti puṭṭhā 'no'ti vadanti. tyāhaṃ evaṃ vadāmi: api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sampajānāthā'ti. iti puṭṭhā 'no'ti vadanti. tyāhaṃ evaṃ vadāmi: api pana tumhe āyasmanto jānātha 'ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā'ti. itipuṭṭhā 'no'ti vadanti. tyāhaṃ evaṃ vadāmi: api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha: supaṭipannāttha mārisā, ujupaṭipannāttha mārisā, ekantasukhassa lokassa sacchikiriyāya. mayampi hi mārisā, evaṃ paṭipannā ekantasukhaṃ lokaṃ upapannā'ti. iti puṭṭhā 'no'ti vadanti.

8 taṃ kiṃ maññasi poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī?'ti.

9 addhā kho bhante evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī'ti.

10 seyyathāpi poṭṭhapāda puriso cātummahāpathe nisseṇiṃ kareyya pāsādassa ārohaṇāya, tamenaṃ evaṃ vadeyyuṃ: ambho purisa yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttārāya vā disāya, ucco vā nīco vā majjhimo vā?ti. iti puṭṭho 'no'ti vadeyya. tamenaṃ evaṃ vadeyyuṃ: ambho purisa yaṃ tvaṃ na jānāsi na passasi, tassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosī?'ti. iti puṭṭho 'āmā'ti vadeyya.

11 taṃ kiṃ maññasi poṭṭhapāda, nanu evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī?'ti.

12 addhā kho bhante evaṃ sante tassa purisassa appāṭihīrakataṃ bhāsitaṃ sampajjatī'ti.

13 evameva kho poṭṭhapāda ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino 'ekantasukhī attā hoti arogo parammaraṇā'ti, tyāhaṃ upasaṅkamitvā evaṃ vadāmi: saccaṃ kira tumhe āyasmanto evaṃvādino evaṃdiṭṭhino 'ekantasukhī attā hoti arogo parammaraṇā'ti?' te ce me evaṃ puṭṭhā 'āmā'ti paṭijānanti, tyāhaṃ evaṃ vadāmi: api pana tumhe āyasmanto ekantasukhaṃ lokaṃ jānaṃ passaṃ viharathā'ti. iti puṭṭhā 'no'ti vadanti. tyāhaṃ evaṃ vadāmi: api pana tumhe āyasmanto ekaṃ vā rattiṃ ekaṃ vā divasaṃ upaḍḍhaṃ vā rattiṃ upaḍḍhaṃ vā divasaṃ ekantasukhiṃ attānaṃ sampajānāthā'ti. iti puṭṭhā 'no'ti vadanti. tyāhaṃ evaṃ vadāmi: api pana tumhe āyasmanto jānātha 'ayaṃ maggo ayaṃ paṭipadā ekantasukhassa lokassa sacchikiriyāyā'ti. itipuṭṭhā 'no'ti vadanti. tyāhaṃ evaṃ vadāmi: api pana tumhe āyasmanto yā tā devatā ekantasukhaṃ lokaṃ upapannā, tāsaṃ bhāsamānānaṃ saddaṃ suṇātha: supaṭipannāttha mārisā, ujupaṭipannāttha mārisā, ekantasukhassa lokassa sacchikiriyāya. mayampi hi mārisā, evaṃ paṭipannā ekantasukhaṃ lokaṃ upapannā'ti. iti puṭṭhā 'no'ti vadanti.

14 taṃ kiṃ maññasi poṭṭhapāda, nanu evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī?'ti.

15 addhā kho bhante evaṃ sante tesaṃ samaṇabrāhmaṇānaṃ appāṭihīrakataṃ bhāsitaṃ sampajjatī'ti.

16 tayo kho'me poṭṭhapāda attapaṭilābhā: oḷāriko attapaṭilābho, manomayo attapaṭilābho, arūpo attapaṭilābho'ti.

17 katamo ca poṭṭhāpāda oḷāriko attapaṭilābho? rūpī cātummahābhūtiko kabalīkārāhārabhakkho, ayaṃ oḷāriko attapaṭilābho.

18 katamo manomayo attapaṭilābho? rūpī manomayo sabbaṅgapaccaṅgī ahīnindriyo, ayaṃ manomayo attapaṭilābho.

19 katamo ca arūpo attapaṭilābho? arūpī saññāmayo, ayaṃ arūpo attapaṭilābho.

20 oḷārikassapi kho ahaṃ poṭṭhapāda attapaṭilābhassa pahānāya dhammaṃ desemi yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissantīti.

21 siyā kho pana te poṭṭhapāda evamassa: saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāma. dukkho ca kho vihāro'ti.

22 na kho panetaṃ poṭṭhapāda evaṃ daṭṭhabbaṃ. saṅkilesikā ceva dhammā pahīyissanti. vodāniyā dhammā abhivaḍḍhissanti. paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissanti. pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.

23 manomayassa pi kho ahaṃ poṭṭhapāda attapaṭilābhassa pahānāya dhammaṃ desemi yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vīharissathāti.

24 siyā kho pana te poṭṭhapāda evamassa: saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāma. dukkho ca kho vihāro'ti.

25 na kho panetaṃ poṭṭhapāda evaṃ daṭṭhabbaṃ. saṅkilesikā ceva dhammā pahīyissanti. vodāniyā dhammā abhivaḍḍhissanti. paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissanti. pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.

26 arūpassapi kho ahaṃ poṭṭhapāda attapaṭilābhassa pahānāya dhammaṃ desemi yathā paṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathāti.

27 siyā kho pana te poṭṭhapāda evamassa: saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāma. dukkho ca kho vihāro'ti.

28 na kho panetaṃ poṭṭhapāda evaṃ daṭṭhabbaṃ. saṅkilesikā ceva dhammā pahīyissanti. vodāniyā dhammā abhivaḍḍhissanti. paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissanti. pāmujjañceva bhavissati pīti ca passaddhi ca sati ca sampajaññañca sukho ca vihāro.

29 pare ce poṭṭhapāda amhe evaṃ puccheyyuṃ: 'katamo pana so āvuso oḷāriko attapaṭilābho yassa tumhe pahāṇāya dhammaṃ desetha yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā'ti. tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākaryoma: 'ayaṃ vā so āvuso oḷāriko attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā'ti.

30 pare ce poṭṭhapāda amhe evaṃ puccheyyuṃ: 'katamo pana so āvuso manomayo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā'ti. tesaṃ mayaṃ puṭṭhā evaṃ byākareyyāma: 'ayaṃ vā so āvuso manomayo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā'ti.

31 pare ce poṭṭhapāda amhe evaṃ puccheyyuṃ: 'katamo pana so āvuso arūpo attapaṭilābho, yassa tumhe pahānāya dhammaṃ desetha yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā'ti. tesaṃ mayaṃ puṭṭhā evaṃ byākareyyāma: 'ayaṃ vā so āvuso arūpo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā'ti

32 taṃ kimmaññasi poṭṭhapāda, nanu evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī?ti.

33 addhā kho bhante evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī'ti.

34 seyyathāpi poṭṭhapāda puriso nisseṇiṃ kareyya pāsādassa ārohaṇāya tasseva pāsādassa heṭṭhā. tamenaṃ evaṃ vadeyyuṃ: 'ambho purisa yassa tvaṃ pāsādassa ārohaṇāya nisseṇiṃ karosi, jānāsi taṃ pāsādaṃ puratthimāya vā disāya dakkhiṇāya vā disāya pacchimāya vā disāya uttarāya vā disāya ucco vā nīco vā majjhimo vā'ti? so ce evaṃ vadeyya: 'ayaṃ so āvuso pāsādo, yassāhaṃ ārohaṇāya nisseṇiṃ karomi tasseva pāsādassa heṭṭhā'ti.

35 taṃ kiṃ maññasi poṭṭhapāda, nanu evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī?ti.

36 addhā kho bhante evaṃ sante tassa purisassa sappāṭihīrakataṃ bhāsitaṃ sampajjatī'ti.

37 evameva kho poṭṭhapāda amhe evaṃ puccheyyuṃ: 'katamo pana so āvuso oḷāriko attapaṭilābho? yassa tumhe pahāṇāya dhammaṃ desetha yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā'ti. tesaṃ mayaṃ evaṃ puṭṭhā evaṃ byākareyyāma: ayaṃ vā so āvuso oḷāriko attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā'ti

38 evameva kho poṭṭhapāda amhe evaṃ puccheyyuṃ: 'katamo pana so āvuso manomayo attapaṭilābho? yassa tumhe pahānāya dhammaṃ desetha yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā'ti. tesaṃ mayaṃ puṭṭhā evaṃ byākareyyāma: ayaṃ vā so āvuso manomayo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā'ti

39 evameva kho poṭṭhapāda amhe evaṃ puccheyyuṃ: 'katamo pana so āvuso arūpo attapaṭilābho? yassa tumhe pahānāya dhammaṃ desetha yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā'ti. tesaṃ mayaṃ puṭṭhā evaṃ byākareyyāma: ayaṃ vā so āvuso arūpo attapaṭilābho yassa mayaṃ pahānāya dhammaṃ desema yathāpaṭipannānaṃ vo saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṃ vepullattañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissathā'ti

40 taṃ kimmaññasi poṭṭhapāda, nanu evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī?ti.

41 addhā kho bhante evaṃ sante sappāṭihīrakataṃ bhāsitaṃ sampajjatī'ti.

42 evaṃ vutte citto hatthisāriputto bhagavantaṃ etadavoca: yasmiṃ bhante samaye oḷāriko attapaṭilābho hoti, moghassa tasmiṃ samaye manomayo atta paṭilābho hoti, mogho arūpo attapaṭilābho hoti. oḷāriko vāssa attapaṭilābho tasmiṃ samaye sacco hoti. yasmiṃ bhante samaye manomayo attapaṭilābho hoti, moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho. manomayo ca attapaṭilābho tasmiṃ samaye sacco hoti. yasmiṃ bhante samaye arūpo attapaṭilābho hoti, moghassa tasmiṃ samaye oḷāriko attapaṭilābho hoti, mogho arūpo attapaṭilābho. manomayo ca attapaṭilābho tasmiṃ samaye sacco hotī'ti.

43 yasmiṃ citta samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābho'ti saṅkhaṃ gacchati, na 'arūpo attapaṭilābho ti saṅkhaṃ gacchati. oḷāriko attapaṭilābho' tveva tasmiṃ samaye saṅkhaṃ gacchati. yasmiṃ citta samaye manomayo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābho'ti saṅkhaṃ gacchati, na 'arūpo attapaṭilābho ti saṅkhaṃ gacchati. manomayo attapaṭilābho' tveva tasmiṃ samaye saṅkhaṃ gacchati. yasmiṃ citta samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābho'ti saṅkhaṃ gacchati, na 'oḷāriko' attapaṭilābho ti saṅkhaṃ gacchati. arūpo attapaṭilābho' tveva tasmiṃ samaye saṅkhaṃ gacchati.

44 sace taṃ citta evaṃ puccheyyuṃ: ahosi tvaṃ atītamaddhānaṃ, na tvaṃ nāhosi? bhavissasi tvaṃ anāgatamaddhānaṃ, na tvaṃ na bhavissasi? atthi tvaṃ etarahi, na tvaṃ natthīti evaṃ puṭṭho tvaṃ citta kinti byākareyyāsī?'ti.

45 sace maṃ bhante evaṃ puccheyyuṃ: ahosi tvaṃ atītamaddhānaṃ na tvaṃ na bhavissasi? atthi tvaṃ etarahi, na tvaṃ natthī?'ti evaṃ puṭṭho 'haṃ bhante evaṃ byākareyyaṃ: ahosāhaṃ atītamaddhānaṃ, nāhaṃ na ahosiṃ. bhavissāmahaṃ anāgatamaddhānaṃ, nāhaṃ na bhavissāmi. atthāhaṃ etarahi, nāhaṃ natthīti. evaṃ puṭṭho 'haṃ bhante evaṃ byākareyyanti. '

46 sace pana taṃ citta evaṃ puccheyyuṃ: yo te ahosi atīto attapaṭilābho sveva te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno? yo te bhavissati anāgato attapaṭilābho, sveva te attapaṭilābho sacco, mogho atīto, mogho paccuppanno attapaṭilābho. sveva te attapaṭilābho sacco, mogho atīto, mogho anāgato? ti evaṃ puṭṭho tvaṃ citta kinti byākareyyāsī?'ti.

47 sace pana maṃ bhante evaṃ puccheyyuṃ: yo te ahosi atīto attapaṭilābho, sveva te attapaṭilābho sacco, mogho anāgato, mogho paccuppanno? yo te bhavissati anāgato attapaṭilābho, sveva te attapaṭilābho sacco, mogho atīto, mogho paccuppanno? yo te etarahi paccuppanno attapaṭilābho, sveva te attapaṭilābho sacco, mogho atīto, mogho anāgato? ti. evaṃ puṭṭho ahaṃ bhante evaṃ byākareyyaṃ: yo me ahosi atīto attapaṭilābho, sveva me attapaṭilābho tasmiṃ samaye sacco ahosi, mogho anāgato, mogho paccuppanno. yo me bhavissati anāgato attapaṭilābho, sveva me attapaṭilābho tasmiṃ samaye sacco bhavissati, mogho paccuppanno. yo me etarahi paccuppanno attapaṭilābho, sveva me attapaṭilābho sacco, mogho atīto, mogho anāgato?ti. evaṃ puṭṭho ahaṃ bhante evaṃ byākareyyanti.

48 evameva kho citta yasmiṃ samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābho'ti saṅkhaṃ gacchati. na arūpo attapaṭilābho'ti saṅkhaṃ gacchati. oḷāriko attapaṭilābho'tveva tasmiṃ samaye saṅkhaṃ gacchati. yasmiṃ citta samaye manomayo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābho'ti saṅkhaṃ gacchati. na arūpo attapaṭilābho'ti saṅkhaṃ gacchati. manomayo attapaṭilābho'tveva tasmiṃ samaye saṅkhaṃ gacchati. yasmiṃ citta samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābho'ti saṅkhaṃ gacchati, na manomayo attapaṭilābho'ti saṅkhaṃ gacchati. arūpo attapaṭilābho'tveva tasmiṃ samaye saṅkhaṃ gacchati.

49 seyyathāpi citta gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, yasmiṃ samaye khīraṃ hoti, neva tasmiṃ samaye dadhīti saṅkhaṃ gacchati. na navanītanti saṅkhaṃ gacchati. na sappīti saṅkhaṃ gacchati. na sappimaṇḍoti saṅkhaṃ gacchati. khīraṃ tveva tasmiṃ samaye saṅkhaṃ gacchati. yasmi samaye dadhi hoti, neva tasmiṃ samaye navanītanti saṅkhaṃ gacchati. na sappīti saṅkhaṃ gacchati. na sappimaṇḍoti saṅkhaṃ gacchati. yasmiṃ samaye navanītaṃ hoti, neva tasmiṃ samaye sappinti saṅkhaṃ gacchati. na sappimaṇḍoti saṅkhaṃ gacchati. na khīranti saṅkhaṃ gacchati. yasmiṃ samaye sappi hoti, neva tasmiṃ samaye sappimaṇḍoti saṅkhaṃ gacchati. na khīranti saṅkhaṃ gacchati. na dadhīti saṅkhaṃ gacchati. yasmiṃ samaye sappimaṇḍo hoti, neva tasmiṃ samaye khīranti saṅkhaṃ gacchati. na dadhīti saṅkhaṃ gacchati. na navanītanti saṅkhaṃ gacchati. 'sappimaṇḍo'tveva tasmiṃ samaye saṅkhaṃ gacchati. yasmiṃ samaye oḷāriko attapaṭilābho hoti, neva tasmiṃ samaye manomayo attapaṭilābho'ti saṅkhaṃ gacchati. na arūpo attapaṭilābho'ti saṅkhaṃ gacchati. 'oḷāriko attapaṭilābho'tveva tasmiṃ samaye saṅkhaṃ gacchati. yasmiṃ citta samaye manomayo attapaṭilābho hoti, neva tasmiṃ samaye arūpo attapaṭilābho'ti saṅkhaṃ gacchati. na oḷāriko attapaṭilābho'ti saṅkhaṃ gacchati. 'manomayo attapaṭilābho'tveva tasmiṃ samaye saṅkhaṃ gacchati. yasmiṃ citta samaye arūpo attapaṭilābho hoti, neva tasmiṃ samaye oḷāriko attapaṭilābho'ti saṅkhaṃ gacchati. na manomayo attapaṭilābho'ti saṅkhaṃ gacchati. 'arūpo attapaṭilābho'tveva tasmiṃ samaye saṅkhaṃ gacchati.

50 imā kho citta lokasamaññā lokaniruttiyo lokavohārā lokapaññattiyo yāhi tathāgato voharati aparāmasanti.

51 evaṃ vutte poṭṭhapādo paribbājako bhagavantaṃ etadavoca: abhikkantaṃ bhante. abhikkantaṃ bhante. seyyathāpi bhante nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya 'cakkhumanto rūpāni dakkhintī'ti, evameva bhante bhagavatā anekapariyāyena dhammo pakāsito. esāhaṃ bhante bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. upāsakaṃ maṃ bhante bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatanti.

52 citto pana hatthisāriputto bhagavantaṃ etadavoca: abhikkantaṃ bhante abhikkantaṃ bhante. seyyathāpi bhante nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya 'cakkhumanto rūpāni dakkhintī'ti, evameva bhante bhagavatā anekapariyāyena dhammo pakāsito. esāhaṃ bhante bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. labheyyāhaṃ bhante bhagavato santike pabbajjaṃ, labheyyaṃ upasampadanti.

53 alattha kho citto hatthisāriputto bhagavato santike pabbajjaṃ. alattha upasampadaṃ. acirūpasampanno kho panāyasmā citto hatthisāriputto eko vūpakaṭṭho appamatto viharanto na cirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti tadanuttaraṃ brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattayā'ti abbhaññāsi. aññataro ca kho panāyasmā citto hatthisāriputto arahataṃ ahosīti.