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all of them are not freed from hell, not freed from the animal realm, not freed from the realm of hungry ghosts, not freed from states of woe, bad destinations, and ruin.’ Then, venerable sir, I neither approved nor disapproved of the speech of those other sect ascetics. Without approving or disapproving, I rose from my seat and departed, thinking: ‘I will learn the meaning of this speech in the presence of the Blessed One.’” “How, Sāriputta, can those other sect ascetics, who are foolish and unskilled, know what is ‘with residual clinging’ as ‘with residual clinging,’ or what is ‘without residual clinging’ as ‘without residual clinging’?” “There are these nine individuals, Sāriputta, who, dying with residual clinging, are freed from hell, freed from the animal realm, freed from the realm of hungry ghosts, freed from states of woe, bad destinations, and ruin. Which nine? Here, Sāriputta, a certain individual is a complete practitioner in virtues, a complete practitioner in concentration, a moderate practitioner in wisdom. He, with the destruction of the five lower fetters, is one who attains Nibbāna in the interval (between lives). This, Sāriputta, is the first individual who dies with residual clinging..." dying, he is released from hell, he is released from the animal realm, he is released from the realm of hungry ghosts, he is released from states of woe, bad destinations, and ruinous falls. Furthermore, Sāriputta, some individual here is a complete doer in virtues, a complete doer in concentration, and a moderate doer in wisdom. With the destruction of the five lower fetters, he is one who attains Nibbāna by striking at it... ...one who attains Nibbāna without exertion... ...one who attains Nibbāna with exertion... ...one who is bound upstream, going to the Akaniṭṭha realm. This, Sāriputta, is the fifth individual, who, dying with some remainder of clinging, is released from hell, released from the animal realm, released from the realm of hungry ghosts, released from states of woe, bad destinations, and ruinous falls. Furthermore, Sāriputta, some individual here is a complete doer in virtues, a moderate doer in concentration, and a moderate doer in wisdom. With the destruction of the three fetters, and the attenuation of lust, hatred, and delusion, he is a once-returner, having come to this world just once more, he makes an end to suffering. This, Sāriputta, is the sixth individual, who, dying with some remainder of clinging, is released from hell... ...released from states of woe, bad destinations, and ruinous falls. Furthermore, Sāriputta, some individual here is a complete doer in virtues, a moderate doer in concentration, and a moderate doer in wisdom. With the destruction of the three fetters, he is a one-seeder, having generated just one more human existence, he makes an end to suffering. This, Sāriputta, is the seventh individual, who, dying with some remainder of clinging, is released from hell... ...released from states of woe, bad destinations, and ruinous falls. Furthermore, Sāriputta, some individual here is a complete doer in virtues, a moderate doer in concentration, and a moderate doer in wisdom. With the destruction of the three fetters, he is a family-to-family traveler, having run on and wandered through two or three families, he makes an end to suffering. This, Sāriputta, is the eighth individual, who, dying with some remainder of clinging, is released from hell... ...released from states of woe, bad destinations, and ruinous falls. Discourses. Again, furthermore, Sāriputta, here some individual is a full doer in virtues, a moderate doer in concentration, a moderate doer in wisdom. He, through the destruction of three fetters, is one who goes to the highest seven times, having run and wandered seven times to the highest among devas and humans, makes an end of suffering. This, Sāriputta, is the ninth individual, with residual clinging, who, at the time of death, is freed from hell, freed from the animal realm, freed from the realm of hungry ghosts, freed from states of woe, bad destinations, and perdition. And who, Sāriputta, among other sect ascetics, foolish and unskilled, will know one with residual clinging as 'one with residual clinging,' or one without residual clinging as 'one without residual clinging'? These, Sāriputta, are the nine individuals, with residual clinging, who, at the time of death, are freed from hell, freed from the animal realm, freed from the realm of hungry ghosts, freed from states of woe, bad destinations, and perdition. This discourse on Dhamma, Sāriputta, was not yet revealed to monks, nuns, laymen, and laywomen. For what reason? Lest, having heard this discourse on Dhamma, they might fall into heedlessness. But this discourse on Dhamma, Sāriputta, was spoken by me with the intention of a question. The Second. 3. The Koṭṭhika Sutta 13. Then indeed, Venerable Mahākoṭṭhika approached Venerable Sāriputta; having approached, he exchanged greetings with Venerable Sāriputta. Having concluded the courteous and memorable talk, he sat down to one side. Seated to one side, Venerable Mahākoṭṭhika said this to Venerable Sāriputta: "Is it, friend Sāriputta, for the purpose that 'may that kamma which is experienced in this very life, become kamma to be experienced in a future existence,' that the holy life is lived in the Blessed One?" "No, friend." "Is it, friend Sāriputta, for the purpose that 'may that kamma which is experienced as pleasure..." Is it for this purpose, friend, that the holy life is lived in the Blessed One: 'May that action, which is to be experienced, become an action to be experienced as suffering for me'?" "No, friend." "Is it, friend Sāriputta, for this purpose that the holy life is lived in the Blessed One: 'May that action, which is to be experienced as pleasure, become an action to be experienced as suffering for me'?" "No, friend." "But is it, friend Sāriputta, for this purpose that the holy life is lived in the Blessed One: 'May that action, which is to be experienced as suffering, become an action to be experienced as pleasure for me'?" "No, friend." "Is it, friend Sāriputta, for this purpose that the holy life is lived in the Blessed One: 'May that action, which is to be experienced as fully ripened, become an action to be experienced as not fully ripened for me'?" "No, friend." "But is it, friend Sāriputta, for this purpose that the holy life is lived in the Blessed One: 'May that action, which is to be experienced as not fully ripened, become an action to be experienced as fully ripened for me'?" "No, friend." "Is it, friend Sāriputta, for this purpose that the holy life is lived in the Blessed One: 'May that action, which is to be experienced much, become an action to be experienced little for me'?" "No, friend." "But is it, friend Sāriputta, for this purpose that the holy life is lived in the Blessed One: 'May that action, which is to be experienced little, become an action to be experienced much for me'?" "No, friend." "Is it, friend Sāriputta, for this purpose that the holy life is lived in the Blessed One: 'May that action, which is to be experienced, become an action not to be experienced for me'?" "No, friend." "But is it, friend Sāriputta, for this purpose that the holy life is lived in the Blessed One: 'May that action, which is not to be experienced, become an action to be experienced for me'?" "No, friend." "Is it, friend Sāriputta, that which..." "Is it for this purpose, friend Sāriputta, that the holy life is lived under the Blessed One: 'May an action to be experienced in this very life become an action to be experienced in a future existence for me'?" Being asked thus, you say, "No, friend." "Is it for this purpose, friend Sāriputta, that the holy life is lived under the Blessed One: 'May an action to be experienced in a future existence become an action to be experienced in this very life for me'?" Being asked thus, you say, "No, friend." "Is it for this purpose, friend Sāriputta, that the holy life is lived under the Blessed One: 'May an action to be experienced as pleasure become an action to be experienced as pain for me'?" Being asked thus, you say, "No, friend." "Is it for this purpose, friend Sāriputta, that the holy life is lived under the Blessed One: 'May an action to be experienced as pain become an action to be experienced as pleasure for me'?" Being asked thus, you say, "No, friend." "Is it for this purpose, friend Sāriputta, that the holy life is lived under the Blessed One: 'May an action to be experienced when ripe become an action to be experienced when unripe for me'?" Being asked thus, you say, "No, friend." "Is it for this purpose, friend Sāriputta, that the holy life is lived under the Blessed One: 'May an action to be experienced when unripe become an action to be experienced when ripe for me'?" Being asked thus, you say, "No, friend." "Is it for this purpose, friend Sāriputta, that the holy life is lived under the Blessed One: 'May an action to be experienced extensively become an action to be experienced slightly for me'?" Being asked thus, you say, "No, friend." "Is it for this purpose, friend Sāriputta, that the holy life is lived under the Blessed One: 'May an action to be experienced slightly become an action to be experienced extensively for me'?" Being asked thus, you say, "No, friend." "Is it for this purpose, friend Sāriputta, that the holy life is lived under the Blessed One: 'May an action to be experienced become an action not to be experienced for me'?" (The Pāli text is cut off here.) may it be experienced, for this purpose the holy life is lived in the Blessed One, being asked thus, you say, 'Not so, friend.' "But friend Sāriputta, is it that a deed not to be experienced, may that deed be experienced by me, for this purpose the holy life is lived in the Blessed One?" being asked thus, you say, 'Not so, friend.' "Then for what purpose, friend,