mn.12 Majjhima Nikāya (Middle Discourses)

Thus have I heard. On one occasion the Blessed One was dwelling at Vesāli, in a grove to the west of the town of Bahi. On this occasion, the Licchavi Sunakkhatta had recently left this Dhamma-Vinaya¹. All around Vesāli he was saying, “The contemplative Gotama does not have any superhuman states, nor has he attained any distinction in knowledge and vision that would make him noble. The contemplative Gotama teaches a Dhamma that is the result of thinking, accompanied by investigation, produced by his own eloquence². However, when that teaching is taught to anyone, it does lead one who practices it to the correct elimination of suffering.”

Then in the morning Venerable Sāriputta dressed, took his bowl and robe, and entered Vesāli for alms. He heard of the Licchavi Sunakkhatta saying all around Vesāli, “The contemplative Gotama does not have any superhuman states… However, when that teaching is taught to anyone, it does lead one who practices it to the correct elimination of suffering.”

When Venerable Sāriputta had gone for alms in Sāvatthi, finished his meal, and returned from almsround, he approached the Blessed One, paid respects to him, and sat to one side. When he was seated to one side, Venerable Sāriputta said to the Blessed One, “Bhante, the Licchavi Sunakkhatta has recently left this Dhamma-Vinaya. All around Vesāli he is saying, ‘The contemplative Gotama… the correct elimination of suffering.’”

“Sāriputta, Sunakkhatta is an angry, foolish man. This statement he has spoken is the result of anger. Sāriputta, thinking ‘I will speak criticism³,’ this foolish man Sunakkhatta only speaks praise of the Tathāgata. Sāriputta, it is praise of the Tathāgata when one says, ‘When that teaching is taught to anyone, it does lead one who practices it to the correct elimination of suffering.’

“Sāriputta, this Dhamma-inference about me will never occur to the foolish man Sunakkhatta: ‘The Blessed One is an Arahant, a Fully Self-Awakened One, perfect in knowledge and conduct, sublime, a world-knower, an unsurpassable trainer of trainable people, a teacher of celestial and human beings, a Buddha, a Blessed One.’

“Sāriputta, this Dhamma-inference about me will never occur to the foolish man Sunakkhatta: ‘The Blessed One manifests many kinds of psychic powers – having been one, he becomes many; having been many, he becomes one; he appears and disappears; he moves unobstructed through walls, fences, and mountains as if it was space; he dives in and out of the earth as if it was water; he moves across water without sinking, as if it was earth; he moves cross-legged through the sky like a bird; with his hand he touches and holds the sun and moon, so powerful and majestic; he personally extends his authority as far as the Brahma-world.’

“Sāriputta, this Dhamma-inference about me will never occur to the foolish man Sunakkhatta: ‘With the divine ear-element, which is purified and transcends human hearing, the Blessed One hears both kinds of sounds – celestial and human, far and near.’

“Sāriputta, this Dhamma-inference about me will never occur to the foolish man Sunakkhatta: ‘Using his own mind, the Blessed One knows the minds of other beings and other individuals: he knows a lustful mind as a lustful mind, or a lust-free mind as a lust-free mind; he knows a hate-filled mind as a hate-filled mind, or a hate-free mind as a hate-free mind; he knows a delusional mind as a delusional mind, or a delusion-free mind as a delusion-free mind; he knows a contracted mind as a contracted mind, or a scattered mind as a scattered mind; he knows an expanded mind as an expanded mind, or an unexpanded mind as an unexpanded mind; he knows a surpassable mind as a surpassable mind, or an unsurpassable mind as an unsurpassable mind; he knows a concentrated mind as a concentrated mind, or an unconcentrated mind as an unconcentrated mind; he knows a liberated mind as a liberated mind, or a non-liberated mind as a non-liberated mind.’

“Sāriputta, there are ten Tathāgata-powers, possessed of which a Tathāgata claims his place as leader⁴, roars his lion‘s roar in assemblies, and sets in motion the divine wheel⁵. What ten?

1 “Here, Sāriputta, a Tathāgata truly⁶ knows⁷ what is possible and what is impossible. Sāriputta, that a Tathāgata truly knows what is possible and what is impossible is a Tathāgata-power on account of which a Tathāgata claims his place as leader, roars his lion‘s roar in assemblies, and sets in motion the divine wheel.

2 “Furthermore, Sāriputta, a Tathāgata truly knows the result of actions that have been undertaken – past, present, or future – based on circumstances and causes. Sāriputta, that a Tathāgata truly knows the result of actions that have been undertaken – past, present, or future – based on circumstances and causes is a Tathāgata-power on account of which a Tathāgata claims his place as leader, roars his lion‘s roar in assemblies, and sets in motion the divine wheel.

3 “Furthermore, Sāriputta, a Tathāgata truly knows the practices that lead to every state of being⁸. Sāriputta, that a Tathāgata truly knows the practices that lead to every state of being is a Tathāgata-power on account of which a Tathāgata claims his place as leader, roars his lion‘s roar in assemblies, and sets in motion the divine wheel.

4 “Furthermore, Sāriputta, a Tathāgata truly knows all the various elements of the world⁹. Sāriputta, that a Tathāgata truly knows all the various elements of the world is a Tathāgata-power on account of which a Tathāgata claims his place as leader, roars his lion‘s roar in assemblies, and sets in motion the divine wheel.

5 “Furthermore, Sāriputta, a Tathāgata truly knows the various dispositions of beings. Sāriputta, that a Tathāgata truly knows the various dispositions of beings is a Tathāgata-power on account of which a Tathāgata claims his place as leader, roars his lion‘s roar in assemblies, and sets in motion the divine wheel.

6 “Furthermore, Sāriputta, a Tathāgata truly knows the capacities and abilities of other beings and other people. Sāriputta, that a Tathāgata truly knows the capacities and abilities of other beings and other people is a Tathāgata-power on account of which a Tathāgata claims his place as leader, roars his lion‘s roar in assemblies, and sets in motion the divine wheel.

7 “Furthermore, Sāriputta, a Tathāgata truly knows impurity, cleansing, and emergence as regards Jhāna, liberation, concentration, and attainment. Sāriputta, that a Tathāgata truly knows impurity, cleansing, and emergence as regards Jhāna, liberation, concentration, and attainment is a Tathāgata-power on account of which a Tathāgata claims his place as leader, roars his lion‘s roar in assemblies, and sets in motion the divine wheel.

8 “Furthermore, Sāriputta, a Tathāgata remembers numerous past lives – one life, two lives, three lives… a hundred lives… a hundred thousand lives… many eons of universal expansion… many eons of universal contraction… many eons of universal expansion and contraction – ‘At that place I had this name, this family, this appearance, this food, this experience of pleasure and pain, this death. Falling from there, I appeared over there, where I had that name, that family, that appearance, that food, that experience of pleasure and pain, that death. Falling from there, I appeared here.’ In this way, he remembers numerous past lives and their characteristics in detail. Sāriputta, this is a Tathāgata-power on account of which a Tathāgata claims his place as leader, roars his lion‘s roar in assemblies, and sets in motion the divine wheel.

9 “Furthermore, Sāriputta, with divine vision, which is pure and surpasses human vision, a Tathāgata sees beings falling and appearing – inferior and superior, beautiful and ugly, in good places and bad places; he understands how beings fare according to their actions: ‘These honorable beings engaged in physical, verbal, and mental misconduct; they disparaged noble beings, they held wrong view, and they based their actions on wrong view. When they were separated from their bodies after death, they appeared in deprivation, a bad destination, downfall – hell. However, these honorable beings engaged in good physical, verbal, and mental conduct; they did not disparage noble beings, they held right view, and they based their actions on right view. When they were separated from their bodies after death, they appeared in a good destination – a heavenly world.’ In this way, with divine vision, which is pure and surpasses human vision, he sees beings falling and appearing – inferior and superior, beautiful and ugly, in good places and bad places; he understands how beings fare according to their actions. Sāriputta, this is a Tathāgata-power on account of which a Tathāgata claims his place as leader, roars his lion‘s roar in assemblies, and sets in motion the divine wheel.

10 “Furthermore, Sāriputta, with the elimination of the corruptions, a Tathāgata lives having here and now reached the corruption-free mental liberation – liberation by wisdom – having personally realized it with higher knowledge. Sāriputta, this is a Tathāgata-power on account of which a Tathāgata claims his place as leader, roars his lion‘s roar in assemblies, and sets in motion the divine wheel.

“Sāriputta, these are the ten Tathāgata-powers, possessed of which a Tathāgata claims his place as leader, roars his lion‘s roar in assemblies, and sets in motion the divine wheel.

“Sāriputta, if one who knows and sees this says about me ‘The contemplative Gotama does not have any superhuman states, nor has he attained any distinction in knowledge and vision that would make him noble. The contemplative Gotama teaches a Dhamma that is the result of thinking, accompanied by investigation, produced by his own eloquence,’ then if that statement is not discarded, that mindset is not discarded, and that perspective is not relinquished, then they will end up in hell as they deserve¹⁰. Sāriputta, just as a monk who is accomplished in virtue, concentration, and wisdom will attain final knowledge, I say that this is the attainment: if that statement is not discarded, that mindset is not discarded, and that perspective is not relinquished, then they will end up in hell as they deserve.

“Sāriputta, there are four kinds of self-confidence¹¹ which a Tathāgata has, possessed of which a Tathāgata claims his place as leader, roars his lion‘s roar in assemblies, and sets in motion the divine wheel. What four?

1 “Sāriputta, if any contemplative, brahmin, deva, māra, brahmā, or anyone in the world tries to criticize me in accordance with Dhamma, ‘While claiming to be fully awakened, you are not fully awakened about these phenomena,’ I do not see any basis¹² for that. Sāriputta, because I do not see any basis for that, I live secure, fearless, and self-confident.

2 “Sāriputta, if any contemplative, brahmin, deva, māra, brahmā, or anyone in the world tries to criticize me in accordance with Dhamma, ‘While claiming to have eliminated all corruptions, you have not completely eliminated these corruptions,’ I do not see any basis for that. Sāriputta, because I do not see any basis for that, I live secure, fearless, and self-confident.

3 “Sāriputta, if any contemplative, brahmin, deva, māra, brahmā, or anyone in the world tries to criticize me in accordance with Dhamma, ‘The phenomena which you say are obstacles are not actually obstacles,’ I do not see any basis for that. Sāriputta, because I do not see any basis for that, I live secure, fearless, and self-confident.

4 “Sāriputta, if any contemplative, brahmin, deva, māra, brahmā, or anyone in the world tries to criticize me in accordance with Dhamma, ‘When your Dhamma is taught to someone, it does not lead the one who practices it to the correct elimination of suffering,’ I do not see any basis for that. Sāriputta, because I do not see any basis for that, I live secure, fearless, and self-confident.

“Sāriputta, these are the four kinds of self-confidence which a Tathāgata has, possessed of which a Tathāgata claims his place as leader, roars his lion‘s roar in assemblies, and sets in motion the divine wheel.

“Sāriputta, if one who knows and sees this says about me ‘The contemplative Gotama does not have any superhuman states…’ then they will end up in hell as they deserve.

“Sāriputta, there are eight kinds of assemblies. What eight? The assembly of aristocrats¹³, the assembly of brahmins, the assembly of householders, the assembly of contemplatives, the assembly of the Four Great Kings, the assembly of the Thirty-Three, the assembly of māras, the assembly of brahmas – Sāriputta, these are the eight kinds of assemblies. Sāriputta, possessing these four kinds of self-confidence, a Tathāgata approaches and enters these eight kinds of assemblies.

“Sāriputta, I remember having approached several hundred assemblies of aristocrats. There I had sat down with them, spoken with them, and conversed with them. I do not see any basis for the arising of fear or timidity in that situation. Sāriputta, not seeing any basis for that, I live secure, fearless, and self-confident.

“Sāriputta, I remember having approached several hundred assemblies of brahmins… householders… contemplatives… the Four Great Kings… the Thirty-Three… māras… brahmas. There I had sat down with them, spoken with them, and conversed with them. I do not see any basis for the arising of fear or timidity in that situation. Sāriputta, not seeing any basis for that, I live secure, fearless, and self-confident.

“Sāriputta, if one who knows and sees this says about me ‘The contemplative Gotama does not have any superhuman states…’ then they will end up in hell as they deserve.

“Sāriputta, there are these four kinds of birth. What four? Birth from an egg, birth from a womb, birth from moisture, and spontaneous birth. Sāriputta, what is birth from an egg? Those beings who are produced and born within an egg – this is called birth from an egg. Sāriputta, what is birth from a womb? Those beings who are produced and born within a uterus – this is called birth from a womb. Sāriputta, what is birth from moisture? Those beings who are born in rotting fish, in a rotting corpse, in rotting food, in a cesspool, or in stagnant water – this is called birth from moisture. Sāriputta, what is spontaneous birth? Devas, hell-denizens, some humans, and some denizens of lower realms – this is called spontaneous birth. Sāriputta, these are the four kinds of birth.

“Sāriputta, if one who knows and sees this says about me ‘The contemplative Gotama does not have any superhuman states…’ then they will end up in hell as they deserve.

“Sāriputta, there are five kinds of destination. What five? Hell, the world of animals, the world of ghosts, the world of humans, and the world of devas.

“Sāriputta, I know hell, I know the path that leads to hell, I know the practices that lead to hell; I know how to practice so that, when one is separated from the body after death, one appears in deprivation, a bad destination, downfall – in hell.

“Sāriputta, I know the world of animals, I know the path that leads to the world of animals, I know the practices that lead to the world of animals; I know how to practice so that, when one is separated from the body after death, one appears in the world of animals.

“Sāriputta, I know the world of ghosts, I know the path that leads to the world of ghosts, I know the practices that lead to the world of ghosts; I know how to practice so that, when one is separated from the body after death, one appears in the world of ghosts.

“Sāriputta, I know the world of humans, I know the path that leads to the world of humans, I know the practices that lead to the world of humans; I know how to practice so that, when one is separated from the body after death, one appears in the world of humans.

“Sāriputta, I know the world of devas, I know the path that leads to the world of devas, I know the practices that lead to the world of devas; I know how to practice so that, when one is separated from the body after death, one appears in a good destination, in a heavenly world.

“Sāriputta, I know Nibbāna, I know the path that leads to Nibbāna, I know the practices that lead to Nibbāna; I know how to practice so that, with the elimination of the corruptions, one may live having here and now reached the corruption-free mental liberation – liberation by wisdom – having personally realized it with higher knowledge.

“Sāriputta, using my own mind I might know the mind of a particular person: ‘This person is practicing and behaving in such a way, they have taken on such a path, that when this person is separated from the body after death, this person will appear in deprivation, a bad destination, downfall – in hell.’ Then on a later occasion, using divine vision which is pure and surpasses human vision, I see that when that person was separated from the body after death, they appeared in deprivation, a bad destination, downfall, in hell, where that person is experiencing entirely painful, sharp, and bitter feelings. Sāriputta, it is just as if there was a pit of coals deeper than a man‘s height, full of red-hot coals burning without giving off smoke. Then a person comes who is scorched by heat, overwhelmed by heat, exhausted, dehydrated, and thirsty, going along a one-way road that leads to that pit of coals. A person with eyes who saw that would say, ‘Based on how that person is practicing and behaving, based on the path that person has taken, that person will come to this pit of coals.’ Then on a later occasion, they might see that person, fallen in the pit of coals, experiencing entirely painful, sharp, and bitter feelings. In exactly the same way, Sāriputta, using my own mind I might know the mind of a particular person: ‘This person is practicing and behaving in such a way, they have taken on such a path, that when this person is separated from the body after death, this person will appear in deprivation, a bad destination, downfall – in hell.’ Then on a later occasion, using divine vision which is pure and surpasses human vision, I see that when that person was separated from the body after death, they appeared in deprivation, a bad destination, downfall, in hell, where that person is experiencing entirely painful, sharp, and bitter feelings.

“Sāriputta, using my own mind I might know the mind of a particular person: ‘This person is practicing and behaving in such a way, they have taken on such a path, that when this person is separated from the body after death, this person will appear in the world of animals.’ Then on a later occasion, using divine vision which is pure and surpasses human vision, I see that when that person was separated from the body after death, they appeared in the world of animals, experiencing painful, sharp, bitter feelings. Sāriputta, it is just as if there was a pit of excrement deeper than a man‘s height, full of excrement. Then a person comes who is scorched by heat, overwhelmed by heat, exhausted, dehydrated, and thirsty, going along a one-way road that leads to that pit of excrement. A person with eyes who saw that would say, ‘Based on how that person is practicing and behaving, based on the path that person has taken, that person will come to this pit of excrement.’ Then on a later occasion, they might see that person, fallen in the pit of excrement, experiencing painful, sharp, bitter feelings. In exactly the same way, Sāriputta, using my own mind I might know the mind of a particular person: ‘This person is practicing and behaving in such a way, they have taken on such a path, that when this person is separated from the body after death, this person will appear in the world of animals.’ Then on a later occasion, using divine vision which is pure and surpasses human vision, I see that when that person was separated from the body after death, they appeared in the world of animals, experiencing painful, sharp, bitter feelings.

“Sāriputta, using my own mind I might know the mind of a particular person: ‘This person is practicing and behaving in such a way, they have taken on such a path, that when this person is separated from the body after death, this person will appear in the world of ghosts.’ Then on a later occasion, using divine vision which is pure and surpasses human vision, I see that when that person was separated from the body after death, they appeared in the world of ghosts, experiencing predominantly painful feelings. Sāriputta, it is just as if there was a tree on uneven ground with scanty foliage and patchy shade. Then a person comes who is scorched by heat, overwhelmed by heat, exhausted, dehydrated, and thirsty, going along a one-way road that leads to that tree. A person with eyes who saw that would say, ‘Based on how that person is practicing and behaving, based on the path that person has taken, that person will come to this particular tree.’ Then on a later occasion, they might see that person, sitting or reclining in the shade of that tree, experiencing predominantly painful feelings. In exactly the same way, Sāriputta, using my own mind I might know the mind of a particular person: ‘This person is practicing and behaving in such a way, they have taken on such a path, that when this person is separated from the body after death, this person will appear in the world of ghosts.’ Then on a later occasion, using divine vision which is pure and surpasses human vision, I see that when that person was separated from the body after death, they appeared in the world of ghosts, experiencing predominantly painful feelings.

“Sāriputta, using my own mind I might know the mind of a particular person: ‘This person is practicing and behaving in such a way, they have taken on such a path, that when this person is separated from the body after death, this person will appear in the world of humans.’ Then on a later occasion, using divine vision which is pure and surpasses human vision, I see that when that person was separated from the body after death, they appeared in the world of humans, experiencing predominantly pleasant feelings. Sāriputta, it is just as if there was a tree on even ground with abundant foliage and deep shade. Then a person comes who is scorched by heat, overwhelmed by heat, exhausted, dehydrated, and thirsty, going along a one-way road that leads to that tree. A person with eyes who saw that would say, ‘Based on how that person is practicing and behaving, based on the path that person has taken, that person will come to this particular tree.’ Then on a later occasion, they might see that person, sitting or reclining in the shade of that tree, experiencing predominantly pleasant feelings. In exactly the same way, Sāriputta, using my own mind I might know the mind of a particular person: ‘This person is practicing and behaving in such a way, they have taken on such a path, that when this person is separated from the body after death, this person will appear in the world of humans.’ Then on a later occasion, using divine vision which is pure and surpasses human vision, I see that when that person was separated from the body after death, they appeared in the world of humans, experiencing predominantly pleasant feelings.

“Sāriputta, using my own mind I might know the mind of a particular person: ‘This person is practicing and behaving in such a way, they have taken on such a path, that when this person is separated from the body after death, this person will appear in a good destination, in a heavenly world.’ Then on a later occasion, using divine vision which is pure and surpasses human vision, I see that when that person was separated from the body after death, they appeared in the world of devas, experiencing entirely pleasant feelings. Sāriputta, it is just as if there was a palace with a peaked roof, plastered walls, impervious to wind, with lockable doors and shutters on the windows. In it there is a couch covered in cowhide, wool, embroidered blankets, and deer-hide blankets, with a canopy overhead and red pillows on both sides. Then a person comes who is scorched by heat, overwhelmed by heat, exhausted, dehydrated, and thirsty, going along a one-way road that leads to that palace. A person with eyes who saw that would say, ‘Based on how that person is practicing and behaving, based on the path that person has taken, that person will come to this particular palace.’ Then on a later occasion, they might see that person in that peaked-roof palace, sitting or reclining on the couch, experiencing entirely pleasant feelings. In exactly the same way, Sāriputta, using my own mind I might know the mind of a particular person: ‘This person is practicing and behaving in such a way, they have taken on such a path, that when this person is separated from the body after death, this person will appear in a good destination, in a heavenly world.’ Then on a later occasion, using divine vision which is pure and surpasses human vision, I see that when that person was separated from the body after death, they appeared in a good destination, in a heavenly world, experiencing entirely pleasant feelings.

“Sāriputta, using my own mind I might know the mind of a particular person: ‘This person is practicing and behaving in such a way, they have taken on such a path, that with the elimination of the corruptions they will here and now reach and dwell in the corruption-free mental liberation – liberation by wisdom – having personally realized it with higher knowledge.’ Then on a later occasion, using divine vision which is pure and surpasses human vision, I see that, with the elimination of the corruptions, that person has here and now reached the corruption-free mental liberation – liberation by wisdom – having personally realized it with higher knowledge, and is experiencing entirely pleasant feelings. Sāriputta, it is just as if there was a delightful lotus pond with clean, pleasant, and cool water, transparent, with good beaches, not far from a dense grove of trees. Then a person comes who is scorched by heat, overwhelmed by heat, exhausted, dehydrated, and thirsty, going along a one-way road that leads to that lotus pond. A person with eyes who saw that would say, ‘Based on how that person is practicing and behaving, based on the path that person has taken, that person will come to this particular lotus pond.’ Then on a later occasion, they might see that person, who after plunging into the lotus pond, bathing, drinking, and alleviating all distress, exhaustion, and fever, emerged from the pond and is sitting or reclining in the grove of trees, experiencing entirely pleasant feelings. In exactly the same way, Sāriputta, using my own mind I might know the mind of a particular person: ‘This person is practicing and behaving in such a way, they have taken on such a path, that with the elimination of the corruptions they will here and now reach and dwell in the corruption-free mental liberation – liberation by wisdom – having personally realized it with higher knowledge.’ Then on a later occasion, using divine vision which is pure and surpasses human vision, I see that, with the elimination of the corruptions, that person has here and now reached the corruption-free mental liberation – liberation by wisdom – having personally realized it with higher knowledge, and is experiencing entirely pleasant feelings.

“Sāriputta, if one who knows and sees this says about me ‘The contemplative Gotama does not have any superhuman states…’ then they will end up in hell as they deserve.

“Sāriputta, I remember that I lived the four-factor spiritual life¹⁴ – I was an ascetic¹⁵, supremely ascetic; I was coarse, supremely coarse; I was careful, supremely careful; I was secluded, supremely secluded.

“Sāriputta, this was my asceticism: I went without clothing, rejecting normal behavior, licking my hands, not coming when invited to come or staying when invited to stay, not accepting what was brought for me or designated for me or that I was specifically invited for. I did not receive food from the mouth of a pot, from the mouth of a basket, across a threshold, across a stick, across a pestle, from two people eating, from a pregnant woman, from a nursing woman, from a woman among men, from a gathering of famous people¹⁶, from a place where dogs stay, from a place where flies are clustered; I did not eat fish or meat, I did not drink liquor, wine, or beer; I went to only one house and ate only one portion, or I went to two houses and ate only two portions… or I went to only seven houses and ate only seven portions; I lived on one offering a day, or two offerings a day… or seven offerings a day; I ate only once a day, or once every two days… or once every seven days; in this way, I practiced eating at specific intervals, even to the point of eating only once per fortnight. I ate only vegetables, or only millet, or only grain, or only sinew, or only moss, or only rice-bran, or only foam from cooking-pots, or only sesame seeds, or only grass, or only cow-dung, or I lived on roots and fruits gathered in the forest, or I lived on fruit fallen from trees. I wore hemp-cloth, or hemp blends, or cloth taken from corpses, or discarded rags, or tree-bark, or an antelope hide, or pieces of antelope hide, or woven grass, or cloth made from bark, or cloth made from wood, or a blanket made of human hair, or a blanket made of horse hair, or owl-wings. I pulled out my beard, I was committed to pulling out my beard; I stood continuously, I refused to sit; I squatted continuously, I was committed to the exertion of squatting; I used a mattress of thorns, I slept on a mattress of thorns; I was committed to bathing three times a day, even in the evening. In this way, I was committed to many ways of tormenting¹⁷ the body.

“Sāriputta, this was my coarseness: for years I allowed dirt and mud to accumulate on my body, like the bark of a tree. Sāriputta, just as the trunk of a Tindukā tree accumulates bark over the years, in the same way, for years I allowed dirt and mud to accumulate on my body, like the bark of a tree. Sāriputta, I never thought, ‘I could rub this dirt and mud off with my hands, or someone else could rub this dirt and mud off with their hands.’ Sāriputta, I never thought this. Sāriputta, this was my coarseness.

“Sāriputta, this was my carefulness: I was mindful when moving forward and mindful when moving backward, with compassion established in me even towards a drop of water, thinking ‘May I not bring harm to the tiny beings who live in uneven ground.’ Sāriputta, this was my carefulness.

“Sāriputta, this was my seclusion: I entered and lived in a particular wilderness domain. When I saw a cow-herder or a shepherd or a grass-collector or a wood-gatherer or a forest worker, then I would flee from grove to grove, from jungle to jungle, from valley to valley, from plateau to plateau. For what reason? So that they would not see me and I would not see them. Sāriputta, just as a wild animal, when it sees a human, flees from grove to grove, from jungle to jungle, from valley to valley, from plateau to plateau, in the same way, Sāriputta, when I saw a cow-herder or a shepherd or a grass-collector or a wood-gatherer or a forest worker, then I would flee from grove to grove, from jungle to jungle, from valley to valley, from plateau to plateau. For what reason? So that they would not see me and I would not see them. Sāriputta, this was my seclusion.

“Sāriputta, when there was a cow-shed with cows inside and the cowherd had left, then I would approach on all fours and feed on the cow-dung left by young nursing calves. Sāriputta, as long as my own urine and excrement did not run out, I lived on my own urine and excrement. Sāriputta, this was my practice of eating filth.

“Sāriputta, I entered and lived in a particular terrifying forest grove – a forest grove so terrifying that almost anyone who entered that was not free of lust would find their hair standing on end. Sāriputta, during the coldest part of the winter, when snow was falling, I would sit in the open air at night and in the forest grove during the day; and during the hottest part of the summer I would sit in the open air during the day and in the forest grove at night. Then I spoke these spontaneous verses that I had never heard before: ‘Scorched and chilled, alone in the terrifying forest; naked and with no fire to sit beside, the sage is intent upon his quest.’

“Sāriputta, I slept in cemeteries next to bones. Cowherd boys would approach me and spit on me, urinate on me, scatter dirt on me, and put sticks in my ears. However, Sāriputta, I do not recall ever producing a harmful mindstate about them. Sāriputta, this was my practice of equanimity.

“Sāriputta, there are some contemplatives and brahmins who profess this perspective: ‘Purity comes through food.’ They say, ‘We will live on kola¹⁸.’ They eat kola, they eat powdered kola, they drink kola juice – they enjoy many kinds of kola products. Sāriputta, I recall my food was just one kola per day. Sāriputta, it is possible that they might think, ‘At that time kola must have been very large.’ Sāriputta, this is not the way to see it; at that time kola was no bigger than it is now. Sāriputta, by eating just one kola per day, my body became extremely emaciated. Because of eating so little, my limbs became like old, weathered stalks; my buttocks became like a camel‘s hoof; my spine protruded like a string of beads; my ribs stuck out like the broken rafters of an old run-down house; my eyes glittered deep in my eye-sockets like water at the bottom of a deep well; my scalp became as wrinkled and withered as a soft gourd left in the wind and sun. Sāriputta, if I wished to touch my stomach, I could feel it through my back; if I wished to touch my spine, I could feel it through my abdomen. Sāriputta, because of eating so little, my stomach stuck to my spine. Sāriputta, because of eating so little, I would fall over when I tried to defecate or urinate. Sāriputta, because of eating so little, the roots of my body-hairs were so rotten that if I rubbed my limbs in order to soothe my body, the hair would fall out.

“Sāriputta, there are some contemplatives or brahmins who profess this perspective: ‘Purity comes through food.’ They say, ‘We will live on beans… sesame seeds… rice…’ …because of eating so little, the roots of my body-hairs were so rotten that if I rubbed my limbs in order to soothe my body, the hair would fall out.

“Sāriputta, I did not attain any superhuman states or any distinction in knowledge and vision that would make me noble by engaging in these behaviors, these practices, and these austerities¹⁹. For what reason? Because I did not reach any noble wisdom – the noble wisdom which, once reached, is a noble guide which guides its enactor to the correct elimination of suffering.

“Sāriputta, there are some contemplatives or brahmins who profess this perspective: ‘Purity comes through saṁsāra.’ Sāriputta, it is not easy to find any state of being in Saṁsāra which I had not previously experienced during this long cycle of existence, except for the Pure-Abode²⁰ Devas. Sāriputta, had I experienced existence as a Pure-Abode Deva, I would not have returned to this world.

“Sāriputta, there are some contemplatives or brahmins who profess this perspective: ‘Purity comes through rebirth.’ Sāriputta, it is not easy to find any rebirth which I had not previously been reborn as during this long cycle of existence, except for the Pure-Abode Devas. Sāriputta, had I been reborn as a Pure-Abode Deva, I would not have returned to this world.

“Sāriputta, there are some contemplatives or brahmins who profess this perspective: ‘Purity comes through living.’ Sāriputta, it is not easy to find any life in Saṁsāra which I had not previously lived during this long cycle of existence, except for the Pure-Abode Devas. Sāriputta, had I lived as a Pure-Abode Deva, I would not have returned to this world.

“Sāriputta, there are some contemplatives or brahmins who profess this perspective: ‘Purity comes through sacrifice.’ Sāriputta, it is not easy to find any sacrifice in Saṁsāra which I had not previously sacrificed during this long cycle of existence, when I was a royal anointed king or a wealthy brahmin.

“Sāriputta, there are some contemplatives or brahmins who profess this perspective: ‘Purity comes through fire-worship.’ Sāriputta, it is not easy to find any fire in Saṁsāra which I had not previously worshiped during this long cycle of existence, when I was a royal anointed king or a wealthy brahmin.

“Sāriputta, there are some contemplatives or brahmins who profess this perspective: ‘As long as a person is young, youthful, with dark hair, blessed with youth, in the first stage of life – then they have the utmost lucidity of wisdom. When this person is decrepit, aged, old, in the last stage of life, eighty or ninety or a hundred years of age – then they lose that lucidity of wisdom.’ Sāriputta, this is not how it is to be seen. Sāriputta, I am now decrepit, aged, old, in the last stage of life; I have lived for eighty years. Sāriputta, I might have four disciples who each had a lifespan of one hundred years, who had the utmost mindfulness, perseverance, and steadfastness, and the utmost lucidity of wisdom. Sāriputta, just as a strong archer who has trained, practiced, and apprenticed could easily shoot a lightweight arrow across the shadow of a tree, in the same way they have extreme mindfulness, extreme perseverance, and extreme steadfastness. They might repeatedly ask me questions about the establishment of mindfulness, and when asked I would answer, and they would remember my answer; and they would not ask any question twice. Sāriputta, except for urinating, defecating, and relieving exhaustion and sleepiness, there would be no end to the Tathāgata‘s teaching of the Dhamma, no end to the Tathāgata‘s explanations of the Dhamma, no end to the Tathāgata‘s answers. Then those four disciples, each with a lifespan of a hundred years, would reach the end of their hundred years and die. Sāriputta, even if you have to carry me around on a bed, still there will be no alteration of the Tathāgata‘s lucidity of wisdom. Sāriputta, one who correctly speaks of someone as ‘A being who is naturally free of confusion has arisen in the world for the welfare and happiness of many, out of compassion for the world, for the benefit, welfare, and happiness of devas and humans,’ they would rightly speak of me as ‘A being who is naturally free of confusion has arisen in the world for the welfare and happiness of many, out of compassion for the world, for the benefit, welfare, and happiness of devas and humans.’”

On this occasion Venerable Nāgasamāla was standing behind the Blessed One fanning him. Then Venerable Nāgasamāla said to the Blessed One, “Wonderful, Bhante! Amazing, Bhante! Bhante, while listening to this Dhamma-teaching my hair stood on end. Bhante, what is the name of this Dhamma-teaching?” “Because of that, Nāgasamāla, you may remember this Dhamma-teaching as the ‘Hair-Raising Teaching.’”

This is what the Blessed One said. Satisfied, Venerable Nāgasamāla delighted in the Blessed One‘s speech.

Thus have I heard. On one occasion the Blessed One was living at Vesālī in the grove outside the city to the west.

Now on that occasion Sunakkhatta, son of the Licchavis, had recently left this Dhamma and Discipline. He was making this statement before the Vesālī assembly: “The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gotama teaches a Dhamma merely hammered out by reasoning, following his own line of inquiry as it occurs to him, and when he teaches the Dhamma to anyone, it leads him when he practises it to the complete destruction of suffering.”

Then, when it was morning, the venerable Sāriputta dressed, and taking his bowl and outer robe, went into Vesālī for alms. Then he heard Sunakkhatta, son of the Licchavis, making this statement before the Vesālī assembly. When he had wandered for alms in Vesālī and had returned from his almsround, after his meal he went to the Blessed One, and after paying homage to him, he sat down at one side and told the Blessed One what Sunakkhatta was saying.

The Blessed One said: “Sāriputta, the misguided man Sunakkhatta is angry and his words are spoken out of anger. Thinking to discredit the Tathāgata, he actually praises him; for it is praise of the Tathāgata to say of him: ‘When he teaches the Dhamma to anyone, it leads him when he practises it to the complete destruction of suffering.’

“Sāriputta, this misguided man Sunakkhatta will never infer of me according to Dhamma: ‘That Blessed One is accomplished, fully enlightened, perfect in true knowledge and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, enlightened, blessed.’

“And he will never infer of me according to Dhamma: ‘That Blessed One enjoys the various kinds of supernormal power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through an enclosure, through a mountain, as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though it were earth; seated cross-legged, he travels in space like a bird; with his hand he touches and strokes the moon and sun so powerful and mighty; he wields bodily mastery even as far as the Brahma-world.’

“And he will never infer of me according to Dhamma: ‘With the divine ear element, which is purified and surpasses the human, that Blessed One hears both kinds of sounds, the heavenly and the human, those that are far as well as near.’

“And he will never infer of me according to Dhamma: ‘That Blessed One encompasses with his own mind the minds of other beings, other persons. He understands a mind affected by lust as affected by lust and a mind unaffected by lust as unaffected by lust; he understands a mind affected by hate as affected by hate and a mind unaffected by hate as unaffected by hate; he understands a mind affected by delusion as affected by delusion and a mind unaffected by delusion as unaffected by delusion; he understands a contracted mind as contracted and a distracted mind as distracted; he understands an exalted mind as exalted and an unexalted mind as unexalted; he understands a surpassed mind as surpassed and an unsurpassed mind as unsurpassed; he understands a concentrated mind as concentrated and an unconcentrated mind as unconcentrated; he understands a liberated mind as liberated and an unliberated mind as unliberated.’

Ten Powers of a Tathāgata

“Sāriputta, the Tathāgata has these ten Tathāgata’s powers, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahmā. What are the ten?

(1) “Here, the Tathāgata understands as it actually is the possible as possible and the impossible as impossible. And that is a Tathāgata’s power that the Tathāgata has, by virtue of which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahmā.

(2) “Again, the Tathāgata understands as it actually is the results of actions undertaken, past, future, and present, by way of possibilities and causes. That too is a Tathāgata’s power…

(3) “Again, the Tathāgata understands as it actually is the ways leading to all destinations. That too is a Tathāgata’s power…

(4) “Again, the Tathāgata understands as it actually is the world with its many and different elements. That too is a Tathāgata’s power…

(5) “Again, the Tathāgata understands as it actually is how beings have different inclinations. That too is a Tathāgata’s power…

(6) “Again, the Tathāgata understands as it actually is the disposition of the faculties of other beings, other persons. That too is a Tathāgata’s power…

(7) “Again, the Tathāgata understands as it actually is the defilement, the cleansing, and the emergence in regard to the jhānas, liberations, concentrations, and attainments. That too is a Tathāgata’s power…

(8) “Again, the Tathāgata recollects his manifold past lives, that is, one birth, two births…as Sutta 4, §27…Thus with their aspects and particulars he recollects his manifold past lives. That too is a Tathāgata’s power…

(9) “Again, with the divine eye, which is purified and surpasses the human, the Tathāgata sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate…as Sutta 4, §29 …and he understands how beings pass on according to their actions. That too is a Tathāgata’s power…

(10) “Again, by realising for himself with direct knowledge, the Tathāgata here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. That too is a Tathāgata’s power that the Tathāgata has, by virtue of which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahmā.

“The Tathāgata has these ten Tathāgata’s powers, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahmā.

“Sāriputta, when I know and see thus, should anyone say of me: ‘The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gotama teaches a Dhamma merely hammered out by reasoning, following his own line of inquiry as it occurs to him’—unless he abandons that assertion and that state of mind and relinquishes that view, then as surely as if he had been carried off and put there he will wind up in hell. Just as a bhikkhu possessed of virtue, concentration, and wisdom would here and now enjoy final knowledge, so it will happen in this case, I say, that unless he abandons that assertion and that state of mind and relinquishes that view, then as surely as if he had been carried off and put there he will wind up in hell.

Four Kinds of Intrepidity

“Sāriputta, the Tathāgata has these four kinds of intrepidity, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahmā. What are the four?

“Here, I see no ground on which any recluse or brahmin or god or Māra or Brahmā or anyone else at all in the world could, in accordance with the Dhamma, accuse me thus: ‘While you claim to be fully enlightened, you are not fully enlightened about these things.’ And seeing no ground for that, I abide in safety, fearlessness, and intrepidity.

“I see no ground on which any recluse…or anyone at all could accuse me thus: ‘While you claim to be one who has destroyed the taints, you have not destroyed these taints.’ And seeing no ground for that, I abide in safety, fearlessness, and intrepidity.

“I see no ground on which any recluse…or anyone at all could accuse me thus: ‘Those things called obstructions by you are not able to obstruct one who engages in them.’ And seeing no ground for that, I abide in safety, fearlessness, and intrepidity.

“I see no ground on which any recluse…or anyone at all could accuse me thus: ‘When you teach the Dhamma to someone, it does not lead him when he practises it to the complete destruction of suffering.’ And seeing no ground for that, I abide in safety, fearlessness, and intrepidity.

“A Tathāgata has these four kinds of intrepidity, possessing which he claims the herd-leader’s place, roars his lion’s roar in the assemblies, and sets rolling the Wheel of Brahmā.

“Sāriputta, when I know and see thus, should anyone say of me…he will wind up in hell.

The Eight Assemblies

“Sāriputta, there are these eight assemblies. What are the eight? An assembly of nobles, an assembly of brahmins, an assembly of householders, an assembly of recluses, an assembly of gods of the heaven of the Four Great Kings, an assembly of gods of the heaven of the Thirty-three, an assembly of Māra’s retinue, an assembly of Brahmās. Possessing these four kinds of intrepidity, the Tathāgata approaches and enters these eight assemblies.

“I recall having approached many hundred assemblies of nobles…many hundred assemblies of brahmins…many hundred assemblies of householders…many hundred assemblies of recluses…many hundred assemblies of gods of the heaven of the Four Great Kings…many hundred assemblies of gods of the heaven of the Thirty-three…many hundred assemblies of Māra’s retinue…many hundred assemblies of Brahmās. And formerly I had sat with them there and talked with them and held conversations with them, yet I see no ground for thinking that fear or timidity might come upon me there. And seeing no ground for that, I abide in safety, fearlessness, and intrepidity.

“Sāriputta, when I know and see thus, should anyone say of me…he will wind up in hell.

Four Kinds of Generation

“Sāriputta, there are these four kinds of generation. What are the four? Egg-born generation, womb-born generation, moisture-born generation, and spontaneous generation.

“What is egg-born generation? There are these beings born by breaking out of the shell of an egg; this is called egg-born generation. What is womb-born generation? There are these beings born by breaking out from the caul; this is called womb-born generation. What is moisture-born generation? There are these beings born in a rotten fish, in a rotten corpse, in rotten porridge, in a cesspit, or in a sewer; this is called moisture-born generation. What is spontaneous generation? There are gods and denizens of hell and certain human beings and some beings in the lower worlds; this is called spontaneous generation. These are the four kinds of generation.

“Sāriputta, when I know and see thus, should anyone say of me…he will wind up in hell.

The Five Destinations and Nibbāna

“Sāriputta, there are these five destinations. What are the five? Hell, the animal realm, the realm of ghosts, human beings, and gods.

(1) “I understand hell, and the path and way leading to hell. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in a state of deprivation, in an unhappy destination, in perdition, in hell.

(2) “I understand the animal realm, and the path and way leading to the animal realm. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in the animal realm.

(3) “I understand the realm of ghosts, and the path and way leading to the realm of ghosts. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in the realm of ghosts.

(4) “I understand human beings, and the path and way leading to the human world. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear among human beings.

(5) “I understand the gods, and the path and way leading to the world of the gods. And I also understand how one who has entered this path will, on the dissolution of the body, after death, reappear in a happy destination, in the heavenly world.

(6) “I understand Nibbāna, and the path and way leading to Nibbāna. And I also understand how one who has entered this path will, by realising for himself with direct knowledge, here and now enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.

(1) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in a state of deprivation, in an unhappy destination, in perdition, in hell.’ And then later on, with the divine eye, which is purified and surpasses the human, I see that on the dissolution of the body, after death, he has reappeared in a state of deprivation, in an unhappy destination, in perdition, in hell, and is experiencing exclusively painful, racking, piercing feelings. Suppose there were a charcoal pit deeper than a man’s height full of glowing coals without flame or smoke; and then a man scorched and exhausted by hot weather, weary, parched, and thirsty, came by a path going in one way only and directed to that same charcoal pit. Then a man with good sight on seeing him would say: ‘This person so behaves, so conducts himself, has taken such a path, that he will come to this same charcoal pit’; and then later on he sees that he has fallen into that charcoal pit and is experiencing exclusively painful, racking, piercing feelings. So too, by encompassing mind with mind…piercing feelings.

(2) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in the animal realm.’ And then later on, with the divine eye, which is purified and surpasses the human, I see that on the dissolution of the body, after death, he has reappeared in the animal realm and is experiencing painful, racking, piercing feelings. Suppose there were a cesspit deeper than a man’s height full of filth; and then a man scorched and exhausted by hot weather, weary, parched, and thirsty, came by a path going in one way only and directed to that same cesspit. Then a man with good sight on seeing him would say: ‘This person so behaves…that he will come to this same cesspit’; and then later on he sees that he has fallen into that cesspit and is experiencing painful, racking, piercing feelings. So too, by encompassing mind with mind…piercing feelings.

(3) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in the realm of ghosts.’ And then later on…I see that…he has reappeared in the realm of ghosts and is experiencing much painful feeling. Suppose there were a tree growing on uneven ground with scanty foliage casting a dappled shadow; and then a man scorched and exhausted by hot weather, weary, parched, and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: ‘This person so behaves… that he will come to this same tree’; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much painful feeling. So too, by encompassing mind with mind …much painful feeling.

(4) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear among human beings.’ And then later on…I see that…he has reappeared among human beings and is experiencing much pleasant feeling. Suppose there were a tree growing on even ground with thick foliage casting a deep shade; and then a man scorched and exhausted by hot weather, weary, parched, and thirsty, came by a path going in one way only and directed to that same tree. Then a man with good sight on seeing him would say: ‘This person so behaves…that he will come to this same tree’; and then later on he sees that he is sitting or lying in the shade of that tree experiencing much pleasant feeling. So too, by encompassing mind with mind…much pleasant feeling.

(5) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that on the dissolution of the body, after death, he will reappear in a happy destination, in the heavenly world.’ And then later on…I see that…he has reappeared in a happy destination, in the heavenly world, and is experiencing exclusively pleasant feelings. Suppose there were a mansion, and it had an upper chamber plastered within and without, shut off, secured by bars, with shuttered windows, and in it there was a couch spread with rugs, blankets, and sheets, with a deer-skin coverlet, with a canopy as well as crimson pillows for both head and feet; and then a man scorched and exhausted by hot weather, weary, parched, and thirsty, came by a path going in one way only and directed to that same mansion. Then a man with good sight on seeing him would say: ‘This person so behaves…that he will come to this same mansion’; and then later on he sees that he is sitting or lying in that upper chamber in that mansion experiencing exclusively pleasant feelings. So too, by encompassing mind with mind…exclusively pleasant feelings.

(6) “By encompassing mind with mind I understand a certain person thus: ‘This person so behaves, so conducts himself, has taken such a path that by realising for himself with direct knowledge, he here and now will enter upon and abide in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.’ And then later on I see that by realising for himself with direct knowledge, he here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints, and is experiencing exclusively pleasant feelings. Suppose there were a pond with clean, agreeable, cool water, transparent, with smooth banks, delightful, and nearby a dense wood; and then a man scorched and exhausted by hot weather, weary, parched, and thirsty, came by a path going in one way only towards that same pond. Then a man with good sight on seeing him would say: ‘This person so behaves…that he will come to this same pond’; and then later on he sees that he has plunged into the pond, bathed, drunk, and relieved all his distress, fatigue, and fever and has come out again and is sitting or lying in the wood experiencing exclusively pleasant feelings. So too, by encompassing mind with mind…exclusively pleasant feelings. These are the five destinations.

“Sāriputta, when I know and see thus, should anyone say of me: ‘The recluse Gotama does not have any superhuman states, any distinction in knowledge and vision worthy of the noble ones. The recluse Gotama teaches a Dhamma merely hammered out by reasoning, following his own line of inquiry as it occurs to him’—unless he abandons that assertion and that state of mind and relinquishes that view, then as surely as if he had been carried off and put there he will wind up in hell. Just as a bhikkhu possessed of virtue, concentration, and wisdom would here and now enjoy final knowledge, so it will happen in this case, I say, that unless he abandons that assertion and that state of mind and relinquishes that view, then as surely as if he had been carried off and put there he will wind up in hell.

The Bodhisatta’s Austerities

“Sāriputta, I recall having lived a holy life possessing four factors. I have been an ascetic—a supreme ascetic; I have been coarse—supremely coarse; I have been scrupulous—supremely scrupulous; I have been secluded—supremely secluded.

“Such was my asceticism, Sāriputta, that I went naked, rejecting conventions, licking my hands, not coming when asked, not stopping when asked; I did not accept food brought or food specially made or an invitation to a meal; I received nothing from a pot, from a bowl, across a threshold, across a stick, across a pestle, from two eating together, from a pregnant woman, from a woman giving suck, from a woman in the midst of men, from where food was advertised to be distributed, from where a dog was waiting, from where flies were buzzing; I accepted no fish or meat, I drank no liquor, wine, or fermented brew. I kept to one house, to one morsel; I kept to two houses, to two morsels;…I kept to seven houses, to seven morsels. I lived on one saucerful a day, on two saucerfuls a day…on seven saucerfuls a day; I took food once a day, once every two days…once every seven days; thus even up to once every fortnight, I dwelt pursuing the practice of taking food at stated intervals. I was an eater of greens or millet or wild rice or hide-parings or moss or ricebran or rice-scum or sesamum flour or grass or cowdung. I lived on forest roots and fruits; I fed on fallen fruits. I clothed myself in hemp, in hemp-mixed cloth, in shrouds, in refuse rags, in tree bark, in antelope hide, in strips of antelope hide, in kusagrass fabric, in bark fabric, in wood-shavings fabric, in head-hair wool, in animal wool, in owls’ wings. I was one who pulled out hair and beard, pursuing the practice of pulling out hair and beard. I was one who stood continuously, rejecting seats. I was one who squatted continuously, devoted to maintaining the squatting position. I was one who used a mattress of spikes; I made a mattress of spikes my bed. I dwelt pursuing the practice of bathing in water three times daily including the evening. Thus in such a variety of ways I dwelt pursuing the practice of tormenting and mortifying the body. Such was my asceticism.

“Such was my coarseness, Sāriputta, that just as the bole of a tindukā tree, accumulating over the years, cakes and flakes off, so too, dust and dirt, accumulating over the years, caked off my body and flaked off. It never occurred to me: ‘Oh, let me rub this dust and dirt off with my hand, or let another rub this dust and dirt off with his hand’—it never occurred to me thus. Such was my coarseness.

“Such was my scrupulousness, Sāriputta, that I was always mindful in stepping forwards and stepping backwards. I was full of pity even in regard to a drop of water thus: ‘Let me not hurt the tiny creatures in the crevices of the ground.’ Such was my scrupulousness.

“Such was my seclusion, Sāriputta, that I would plunge into some forest and dwell there. And when I saw a cowherd or a shepherd or someone gathering grass or sticks, or a woodsman, I would flee from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock. Why was that? So that they should not see me or I see them. Just as a forest-bred deer, on seeing human beings, flees from grove to grove, from thicket to thicket, from hollow to hollow, from hillock to hillock, so too, when I saw a cowherd or a shepherd…Such was my seclusion.

“I would go on all fours to the cow-pens when the cattle had gone out and the cowherd had left them, and I would feed on the dung of the young suckling calves. As long as my own excrement and urine lasted, I fed on my own excrement and urine. Such was my great practice of feeding on filth.

“I would plunge into some awe-inspiring grove and dwell there—a grove so awe-inspiring that it would make most of a man’s hairs stand up if he were not freed from lust. When those cold wintry nights came during the ‘eight-days period of snowfall, ’ I would dwell by night in the open and by day in the grove. In the last month of the hot season I would dwell by day in the open and by night in the grove. And there came to me spontaneously this stanza never heard before:

‘Chilled by night and scorched by day,
Alone in awe-inspiring groves,
Naked, no fire to sit beside,
The sage yet pursues his quest.’

“I would make my bed in a charnel ground with the bones of the dead for a pillow. And cowherd boys came up and spat on me, urinated on me, threw dirt at me, and poked sticks into my ears. Yet I do not recall that I ever aroused an evil mind of hate against them. Such was my abiding in equanimity.

“Sāriputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through food.’ They say: ‘Let us live on kola-fruits,’ and they eat kola-fruits, they eat kola-fruit powder, they drink kola-fruit water, and they make many kinds of kola-fruit concoctions. Now I recall having eaten a single kola-fruit a day. Sāriputta, you may think that the kola-fruit was bigger at that time, yet you should not regard it so: the kola-fruit was then at most the same size as now. Through feeding on a single kola-fruit a day, my body reached a state of extreme emaciation. Because of eating so little my limbs became like the jointed segments of vine stems or bamboo stems. Because of eating so little my backside became like a camel’s hoof. Because of eating so little the projections on my spine stood forth like corded beads. Because of eating so little my ribs jutted out as gaunt as the crazy rafters of an old roof-less barn. Because of eating so little the gleam of my eyes sank far down in their sockets, looking like a gleam of water that has sunk far down in a deep well. Because of eating so little my scalp shrivelled and withered as a green bitter gourd shrivels and withers in the wind and sun. Because of eating so little my belly skin adhered to my backbone; thus if I wanted to touch my belly skin I encountered my backbone, and if I wanted to touch my backbone I encountered my belly skin. Because of eating so little, if I wanted to defecate or urinate, I fell over on my face right there. Because of eating so little, if I tried to ease my body by rubbing my limbs with my hands, the hair, rotted at its roots, fell from my body as I rubbed.

“Sāriputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through food.’ They say: ‘Let us live on beans,’…‘Let us live on sesamum,’…‘Let us live on rice,’ and they eat rice, they eat rice powder, they drink rice water, and they make many kinds of rice concoctions. Now I recall having eaten a single rice grain a day. Sāriputta, you may think that the rice grain was bigger at that time, yet you should not regard it so: the rice grain was then at most the same size as now. Through feeding on a single rice grain a day, my body reached a state of extreme emaciation. Because of eating so little…the hair, rotted at its roots, fell from my body as I rubbed.

“Yet, Sāriputta, by such conduct, by such practice, by such performance of austerities, I did not attain any superhuman states, any distinction in knowledge and vision worthy of the noble ones. Why was that? Because I did not attain that noble wisdom which when attained is noble and emancipating and leads the one who practises in accordance with it to the complete destruction of suffering.

“Sāriputta, there are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through the round of rebirths.’ But it is not easy to find a realm in the round that I have not already passed through in this long journey, except for the gods of the Pure Abodes; and had I passed through the round as a god in the Pure Abodes, I would never have returned to this world.

“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through some particular kind of rebirth.’ But it is not easy to find a kind of rebirth that I have not been reborn in already in this long journey, except for the gods of the Pure Abodes…

“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through some particular abode.’ But it is not easy to find a kind of abode that I have not already dwelt in…except for the gods of the Pure Abodes…

“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes about through sacrifice.’ But it is not easy to find a kind of sacrifice that has not already been offered up by me in this long journey, when I was either a head-anointed noble king or a well-to-do brahmin.

“There are certain recluses and brahmins whose doctrine and view is this: ‘Purification comes through fire-worship.’ But it is not easy to find a kind of fire that has not already been worshipped by me in this long journey, when I was either a head-anointed noble king or a well-to-do brahmin.

“Sāriputta, there are certain recluses and brahmins whose doctrine and view is this: ‘As long as this good man is still young, a black-haired young man endowed with the blessing of youth, in the prime of life, so long is he perfect in his lucid wisdom. But when this good man is old, aged, burdened with years, advanced in life, and come to the last stage, being eighty, ninety, or a hundred years old, then the lucidity of his wisdom is lost.’ But it should not be regarded so. I am now old, aged, burdened with years, advanced in life, and come to the last stage: my years have turned eighty. Now suppose that I had four disciples with a hundred years’ lifespan, perfect in mindfulness, retentiveness, memory, and lucidity of wisdom. Just as a skilled archer, trained, practised, and tested, could easily shoot a light arrow across the shadow of a palm tree, suppose that they were even to that extent perfect in mindfulness, retentiveness, memory, and lucidity of wisdom. Suppose that they continuously asked me about the four foundations of mindfulness and that I answered them when asked and that they remembered each answer of mine and never asked a subsidiary question or paused except to eat, drink, consume food, taste, urinate, defecate, and rest in order to remove sleepiness and tiredness. Still the Tathāgata’s exposition of the Dhamma, his explanations of factors of the Dhamma, and his replies to questions would not yet come to an end, but meanwhile those four disciples of mine with their hundred years’ lifespan would have died at the end of those hundred years. Sāriputta, even if you have to carry me about on a bed, still there will be no change in the lucidity of the Tathāgata’s wisdom.

“Rightly speaking, were it to be said of anyone: ‘A being not subject to delusion has appeared in the world for the welfare and happiness of many, out of compassion for the world, for the good, welfare, and happiness of gods and humans,’ it is of me indeed that rightly speaking this should be said.”

Now on that occasion the venerable Nāgasamāla was standing behind the Blessed One fanning him. Then he said to the Blessed One: “It is wonderful, venerable sir, it is marvellous! As I listened to this discourse on the Dhamma, the hairs of my body stood up. Venerable sir, what is the name of this discourse on the Dhamma?”

“As to that, Nāgasamāla, you may remember this discourse on the Dhamma as ‘The Hair-Raising Discourse.’”

That is what the Blessed One said. The venerable Nāgasamāla was satisfied and delighted in the Blessed One’s words.

Thus have I heard:

At one time the Lord was staying near Vesālī outside the town in a woodland thicket to the west. Now at that time Sunakkhatta, the son of a Licchavi, having recently left this Dhamma and discipline, spoke these words to a group (of people) at Vesālī: “There are no states of further-men, (no) excellent knowledge and insight befitting the ariyans in the recluse Gotama; the recluse Gotama teaches Dhamma on (a system) of his own devising beaten out by reasoning and based on investigation; and says that Dhamma, taught for the sake of something specific, leads onwards the doer of it to the complete destruction of anguish.”

Then the venerable Sāriputta, having dressed early in the morning, taking his bowl and robe, entered Vesālī for almsfood. Then the venerable Sāriputta heard that speech of Sunakkhatta, the son of a Licchavi, as it was being spoken to the group (of people) in Vesālī: “There are no states of further-men, (no) excellent knowledge and insight befitting the ariyans in the recluse Gotama; the recluse Gotama teaches Dhamma on (a system) of his own devising beaten out by reasoning and based on investigation; and says that Dhamma, taught for the sake of something specific, leads onwards the doer of it to the complete destruction of anguish.”

Then the venerable Sāriputta, having walked in Vesālī for almsfood, after the meal returning from (his quest for) alms, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Sāriputta spoke thus to the Lord: “Lord, Sunakkhatta, the son of a Licchavi, spoke these words to a group (of people) at Vesālī: ‘There are no states of further-men, (no) excellent knowledge and insight befitting the ariyans in the recluse Gotama; the recluse Gotama teaches Dhamma on (a system) of his own devising beaten out by reasoning and based on investigation; and says that Dhamma, taught for the sake of something specific, leads onwards the doer of it to the complete destruction of anguish.’”

“Sāriputta, Sunakkhatta is a man of wrath and folly, and these words were spoken by him in wrath. Thinking, ‘I will speak dispraise.’ he, Sāriputta, the foolish man Sunakkhatta, really spoke praise of the Tathāgata. For this, Sāriputta, is praise of a Tathāgata: when someone should speak thus: ‘Dhamma, taught for the sake of something specific, leads onwards the doer of it to the complete destruction of anguish.’ But, Sāriputta, there will not be for Sunakkhatta, the foolish man, this inference from Dhamma about me: ‘This is the Lord, perfected one, fully Self-awakened One, endowed with knowledge and right conduct, well-farer, knower of the world(s), incomparable trainer of men to be tamed, teacher of devas and men, the Awakened one, the Lord.’

Nor, Sāriputta, will there be for Sunakkhatta, the foolish man, this inference from Dhamma about me: ‘This is the Lord who enjoys the manifold forms of psychic power: From having been one he becomes manifold; from having been manifold he becomes one; manifest or invisible, he goes unhindered through a wall, through a rampart, through a mountain as if through air; he plunges into the ground and shoots up again as if in water; he walks upon the water without parting it as if on the ground; sitting cross-legged he travels through the air like a bird on the wing. Even this moon and sun, although of such mighty power and majesty, he rubs and strokes them with his hand. Even as far as the Brahma-world he has power in respect of his body.’

Nor, Sāriputta, will there be for Sunakkhatta, the foolish man, this inference from Dhamma about me: ‘This is the Lord who, through the purified deva-condition of hearing, surpassing that of men, hears both (kinds of) sounds: deva-like ones and human ones, and those which are distant and those which are near.’

Nor, Sāriputta, will there be for Sunakkhatta, the foolish man, this inference from Dhamma about me: ‘This is the Lord who knows intuitively by mind the minds of other beings, of other individuals; He knows intuitively of a mind that is full of attachment that it is full of attachment; he knows intuitively of a mind that is without attachment that it is without attachment; he knows intuitively of a mind that is full of aversion that it is full of aversion; he knows intuitively of a mind that is full of confusion that it is full of confusion; he knows intuitively of a mind that is without aversion that it is without aversion; he knows intuitively of a mind that is contracted that it is contracted; he knows intuitively of a mind that is distracted that it is distracted; he knows intuitively of a mind that has become great that it has become great; he knows intuitively of a mind that has not become great that it has not become great; he knows intuitively of a mind with (some other mental state) superior to it that it is a mind with (some other mental state) superior to it; he knows intuitively of a mind with no (other mental state) superior to it that it is a mind with no (other mental state) superior to it; he knows intuitively of a mind that is composed that it is composed; he knows intuitively of a mind that is not composed that it is not composed; he knows intuitively of a mind that is freed that it is freed; he knows intuitively of a mind that is not freed that it is not freed.’

Now, Sāriputta, a Tathāgata has these ten powers of a Tathāgata, endowed with which powers a Tathāgata claims the leader's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.What are the ten?

(1) Herein, Sāriputta, a Tathāgata comprehends as it really is causal occasion as such and what is not causal occasion as such. Inasmuch, Sāriputta, as a Tathāgata comprehends as it really is causal occasion as such and what is not causal occasion as such, this, Sāriputta, is a Tathāgata power of a Tathāgata, having which power a Tathāgata claims the leader's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.

(2) And again, Sāriputta, a Tathāgata comprehends as it really is the acquiring of deeds for oneself, past, future and present, both in their causal occasion and their result. Inasmuch, Sāriputta, as a Tathāgata comprehends as it really is the acquiring of deeds for oneself, past, future and present, both in their causal occasion and their result, this, Sāriputta, is a Tathāgata power of a Tathāgata, having which power a Tathāgata claims the leader's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.

(3) And again, Sāriputta, a Tathāgata comprehends as it really is the course leading to all bourns. Inasmuch, Sāriputta, as a Tathāgata comprehends as it really is the course leading to all bourns, this, Sāriputta, is a Tathāgata power of a Tathāgata, having which power a Tathāgata claims the leader's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.

(4) And again, Sāriputta, a Tathāgata comprehends as it really is the world with its various and diverse features. Inasmuch, Sāriputta, as a Tathāgata comprehends as it really is the world with its various and diverse features this, Sāriputta, is a Tathāgata power of a Tathāgata, having which power a Tathāgata claims the leader's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.

(5) And again, Sāriputta, a Tathāgata comprehends as they really are the divers characters of beings. Inasmuch, Sāriputta, as a Tathāgata also comprehends as they really are the divers characters of beings, this, Sāriputta, is a Tathāgata power of a Tathāgata, having which power a Tathāgata claims the leader's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.

(6) And again, Sāriputta, a Tathāgata comprehends as it really is the higher or lower state of the faculties of other beings, of other persons. Inasmuch, Sāriputta, as a Tathāgata comprehends as it really is the higher or lower state of the faculties of other beings, of other persons, this, Sāriputta, is a Tathāgata power of a Tathāgata, having which power a Tathāgata claims the leader's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.

(7) And again, Sāriputta, a Tathāgata comprehends as they really are the defilement of, the purification of, the emergence from attainments in meditation, the deliverances and concentration. Inasmuch, Sāriputta, as a Tathāgata comprehends as they really are the defilement of, the purification of, the emergence from attainments in meditation, the deliverances and concentration, this, Sāriputta, is a Tathāgata power of a Tathāgata, having which power a Tathāgata claims the leader's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.

(8) And again, Sāriputta, a Tathāgata remembers his manifold former habitations, that is to say: One birth, and two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand births, and a hundred thousand births, and many an eon of integration, and many an eon of disintegration, and many an eon of integration-disintegration, thinking: ‘Such and such was I by name, having such a clan, such a colour, so was I nourished, I experienced this and that pleasure and pain, so did the span of life end. As that one I, passing from this, rose up again elsewhere. There, too, such a one was I by name, having such a clan, such a colour, so was I nourished, experienced this or that pleasure and pain, so did the span of life end. I, deceasing thence, rose up here.’ Thus with all their modes and detail, does he remember his manifold former habitations. Inasmuch, Sāriputta, as a Tathāgata remembers his manifold former habitations, that is to say: One birth, and two births, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand births, and a hundred thousand births, and many an eon of integration, and many an eon of disintegration, and many an eon of integration-disintegration, thinking: ‘Such and such was I by name, having such a clan, such a colour, so was I nourished, I experienced this and that pleasure and pain, so did the span of life end. As that one I, passing from this, rose up again elsewhere. There, too, such a one was I by name, having such a clan, such a colour, so was I nourished, experienced this or that pleasure and pain, so did the span of life end. I, deceasing thence, rose up here.’ and thus with all their modes and detail, he remember his manifold former habitations, this, Sāriputta, is a Tathāgata power of a Tathāgata, having which power a Tathāgata claims the leader's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.

(9) And again, Sāriputta, a Tathāgata, with his purified deva vision, surpassing that of men, sees beings as they are deceasing and uprising, he comprehends that beings are mean, excellent, comely, ugly, well-going, ill-going according to the consequences of their deeds, and thinks: ‘Indeed, these worthy beings who were possessed of wrong conduct in body, in speech, in thought, scoffers at the ariyans, of wrong view, incurring deeds consequent on a wrong view, these, at the breaking up of the body after dying, arise in the sorrowful state, a bad bourn, the abyss, Niraya Hell. But, on the other hand, these worthy beings, endowed with good conduct in body, speech, and thought, not scoffers at the ariyans, of right view, incurring deeds consequent on right view, these, at the breaking up of the body after dying arise in a good bourn, the heaven world.’ In this way, with his purified deva vision, surpassing that of men, he sees beings as they are deceasing and uprising; he comprehends that beings are mean, excellent, comely, ugly, well-going, ill-going according to their deeds. Inasmuch, Sāriputta, as a Tathāgata, with his purified deva vision, surpassing that of men, sees beings as they are deceasing and uprising, he comprehends that beings are mean, excellent, comely, ugly, well-going, ill-going according to the consequences of their deeds, and thinks: ‘Indeed, these worthy beings who were possessed of wrong conduct in body, in speech, in thought, scoffers at the ariyans, of wrong view, incurring deeds consequent on a wrong view, these, at the breaking up of the body after dying, arise in the sorrowful state, a bad bourn, the abyss, Niraya Hell. But, on the other hand, these worthy beings, endowed with good conduct in body, speech, and thought, not scoffers at the ariyans, of right view, incurring deeds consequent on right view, these, at the breaking up of the body after dying arise in a good bourn, the heaven world.’ In this way, with his purified deva vision, surpassing that of men, he sees beings as they are deceasing and uprising; he comprehends that beings are mean, excellent, comely, ugly, well-going, ill-going according to their deeds, this, Sāriputta, is a Tathāgata power of a Tathāgata, having which power a Tathāgata claims the leader's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.

(10) And again, Sāriputta, a Tathāgata, by the destruction of the cankers, enters on and abides in freedom of mind, freedom through wisdom that are cankerless, having realised them here and now through his own super-knowledge. Inasmuch, Sāriputta, as a Tathāgata, by the destruction of the cankers, enters on and abides in freedom of mind, freedom through wisdom that are cankerless, having realised them here and now through his own super-knowledge, this, Sāriputta, is a Tathāgata power of a Tathāgata, having which power a Tathāgata claims the leader's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.

These, Sāriputta, are the Tathāgata ten powers of a Tathāgata, endowed with which powers the Tathāgata claims the leader's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel. Whoever, Sāriputta, knowing me thus, seeing me thus, should speak thus: ‘There are no states of further-men, (no) excellent knowledge and insight befitting the ariyans in the recluse Gotama; the recluse Gotama teaches Dhamma on (a system of) his own devising beaten out by reasoning and based on investigation’ if he does not retract that speech, Sāriputta, if he does not retract that thought, if he does not give up that view, he is consigned to Niraya Hell just as a burden is set aside.

Sāriputta, as a monk, endowed with moral habit, endowed with concentration, endowed with intuitive wisdom, might attain profound knowledge here-now, so I say that this, Sāriputta, results thus: Not retracting that speech, not retracting that thought, not giving up that view, he is consigned to Niraya Hell just as a burden is set aside.

Sāriputta, there are these four convictions of a Tathāgata endowed with which convictions a Tathāgata claims the leader's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel. What are the four?

(1) If anyone says: ‘These matters are not fully awakened to although you claim to be fully self-awakened’, as to this, I do not behold the ground, Sāriputta, on which a recluse or a brahman or a deva or Mara or Brahma or anyone in the world can legitimately reprove me. Because I, Sāriputta, do not behold this ground, I fare along attained to security, attained to fearlessness, attained to conviction.

(2) If anyone says: ‘These cankers are not utterly destroyed, although you claim to be one whose cankers are destroyed.’, as to this, I do not behold the ground, Sāriputta, on which a recluse or a brahman or a deva or Mara or Brahma or anyone in the world can legitimately reprove me.

(3) If anyone says: ‘In following those things called stumbling-blocks there is no stumbling-block at all.’, as to this, I do not behold the ground, Sāriputta, on which a recluse or a brahman or a deva or Mara or Brahma or anyone in the world can legitimately reprove me.

(4) If anyone says: ‘Dhamma, taught by you for the sake of something specific, does not lead onward the doer of it to the complete destruction of anguish.’, as to this, I do not behold the ground, Sāriputta, on which a recluse or a brahman or a deva or Mara or Brahma or anyone in the world can legitimately reprove me.

These, Sāriputta, are the four convictions of a Tathāgata, endowed with which convictions the Tathāgata claims the leader's place, roars his lion's roar in assemblies, and sets rolling the Brahma-wheel.

Whoever, Sāriputta, knowing me thus, seeing me thus, should speak thus: ‘There are no states of further-men, (no) excellent knowledge and insight befitting the ariyans in the recluse Gotama; the recluse Gotama teaches Dhamma on (a system of) his own devising beaten out by reasoning and based on investigation’ if he does not retract that speech, Sāriputta, if he does not retract that thought, if he does not give up that view, he is consigned to Niraya Hell just as a burden is set aside.

Sāriputta, as a monk, endowed with moral habit, endowed with concentration, endowed with intuitive wisdom, might attain profound knowledge here-now, so I say that this, Sāriputta, results thus: Not retracting that speech, not retracting that thought, not giving up that view, he is consigned to Niraya Hell just as a burden is set aside.

These, Sāriputta, are the eight (kinds of) assemblies. What are the eight? Assemblies of nobles, assemblies of brahmans, assemblies of householders, assemblies of recluses, assemblies of the retinue of the Four Great Regents, assemblies of the Thirty-Three, Māra assemblies, assemblies of Brahmas. These eight, Sāriputta, are the assemblies. A Tathāgata who is endowed with those four convictions, Sāriputta, approaches these eight assemblies, enters them.

Now I, Sāriputta, call to mind approaching many hundred assemblies of nobles. Yet before I sat down there and before I held converse there and before I fell into conversation there, I did not behold, Sāriputta, any ground for thinking that fear or nervousness would come upon me there. So I, Sāriputta, not beholding this ground, fare along attained to security, attained to fearlessness, attained to conviction.

Now I, Sāriputta, call to mind approaching many hundred assemblies of brahmans. Yet before I sat down there and before I held converse there and before I fell into conversation there, I did not behold, Sāriputta, any ground for thinking that fear or nervousness would come upon me there. So I, Sāriputta, not beholding this ground, fare along attained to security, attained to fearlessness, attained to conviction.

Now I, Sāriputta, call to mind approaching many hundred assemblies of householders. Yet before I sat down there and before I held converse there and before I fell into conversation there, I did not behold, Sāriputta, any ground for thinking that fear or nervousness would come upon me there. So I, Sāriputta, not beholding this ground, fare along attained to security, attained to fearlessness, attained to conviction.

Now I, Sāriputta, call to mind approaching many hundred assemblies of recluses. Yet before I sat down there and before I held converse there and before I fell into conversation there, I did not behold, Sāriputta, any ground for thinking that fear or nervousness would come upon me there. So I, Sāriputta, not beholding this ground, fare along attained to security, attained to fearlessness, attained to conviction.

Now I, Sāriputta, call to mind approaching many hundred assemblies of the retinue of the Four Great Regents. Yet before I sat down there and before I held converse there and before I fell into conversation there, I did not behold, Sāriputta, any ground for thinking that fear or nervousness would come upon me there. So I, Sāriputta, not beholding this ground, fare along attained to security, attained to fearlessness, attained to conviction.

Now I, Sāriputta, call to mind approaching many hundred assemblies of the Thirty-Three. Yet before I sat down there and before I held converse there and before I fell into conversation there, I did not behold, Sāriputta, any ground for thinking that fear or nervousness would come upon me there. So I, Sāriputta, not beholding this ground, fare along attained to security, attained to fearlessness, attained to conviction.

Now I, Sāriputta, call to mind approaching many hundred of Mara's assemblies. Yet before I sat down there and before I held converse there and before I fell into conversation there, I did not behold, Sāriputta, any ground for thinking that fear or nervousness would come upon me there. So I, Sāriputta, not beholding this ground, fare along attained to security, attained to fearlessness, attained to conviction.

Now I, Sāriputta, call to mind approaching many hundred assemblies of Brahmas. Yet before I sat down there and before I held converse there and before I fell into conversation there, I did not behold, Sāriputta, any ground for thinking that fear or nervousness would come upon me there. So I, Sāriputta, not beholding this ground, fare along attained to security, attained to fearlessness, attained to conviction.

Whoever, Sāriputta, knowing me thus, seeing me thus, should speak thus: ‘There are no states of further-men, (no) excellent knowledge and insight befitting the ariyans in the recluse Gotama; the recluse Gotama teaches Dhamma on (a system of) his own devising beaten out by reasoning and based on investigation’ if he does not retract that speech, Sāriputta, if he does not retract that thought, if he does not give up that view, he is consigned to Niraya Hell just as a burden is set aside.

Sāriputta, as a monk, endowed with moral habit, endowed with concentration, endowed with intuitive wisdom, might attain profound knowledge here-now, so I say that this, Sāriputta, results thus: Not retracting that speech, not retracting that thought, not giving up that view, he is consigned to Niraya Hell just as a burden is set aside.

These, Sāriputta, are the four modes of life. What are the four? The mode of life born from an egg, the mode of life born from a womb, the mode of life born from moisture, the mode of life of spontaneous uprising.

(1) And what, Sāriputta, is the mode of life born from an egg? Whatever beings are produced, Sāriputta, breaking through an egg-shell, this, Sāriputta, is called the mode of life born from an egg.

(2) And what, Sāriputta, is the mode of life born from a womb? Whatever beings are produced, Sāriputta, breaking through a membranous sheath, this, Sāriputta, is called the mode of life born from a womb.

(3) And what, Sāriputta, is the mode of life born of moisture? Whatever beings are produced, Sāriputta, in rotting fish or in rotting corpses or rotting rice or in a dirty pool near a village, this, Sāriputta, is called the mode of life born of moisture.

(4) And what, Sāriputta, is the mode of life of spontaneous uprising? Devas, those in Niraya Hell, and some men and some in the sorrowful state, this is called, Sāriputta, the mode of life of spontaneous uprising.

These, Sāriputta, are the four modes of life.

These, Sāriputta, are the five bourns. What are the five? Niraya Hell, animal birth, the realm of the departed, men, devas.

I, Sāriputta, comprehend Niraya Hell and the way leading to Niraya Hell and the course leading to Niraya Hell, and that according to how one is faring along one uprises, at the breaking up of the body after dying, in a sorrowful state, a bad bourn, the abyss, Niraya Hell, that too I comprehend.

And I, Sāriputta, comprehend animal birth and the way leading to animal birth and the course leading to animal birth, and that according to how one is faring along one uprises, at the breaking up of the body after dying, in animal birth, that too I comprehend.

And I, Sāriputta, comprehend the realm of the departed and the way leading to the realm of the departed and the course leading to the realm of the departed, and that according to how one is faring along one uprises, at the breaking up of the body after dying, in the realm of the departed, that too I comprehend.

And I, Sāriputta, comprehend men, and the way leading to the world of men and the course leading to the world of men, and that according to how one is faring along one uprises, at the breaking up of the body after dying, among men, that too I comprehend.

And I, Sāriputta, comprehend devas and the way leading to deva-worlds and the course leading to deva-worlds, and that according to how one is faring along one uprises, at the breaking up of the body after dying, in a good bourn, a heaven-world, that too I comprehend.

And I, Sāriputta, comprehend nibbāna and the way leading to nibbāna and the course leading to nibbāna, and that according to how one is faring along, by the destruction of the cankers one enters on and abides in the freedom of mind, the freedom through intuitive wisdom which are cankerless, having realised them here-now by one's own super-knowledge, that too I comprehend.

(1) Now I, Sāriputta, with my mind comprehend the mind of some person thus: As that person fares along and as he is going along and has entered that way, so will he arise at the breaking up of the body after dying in a sorrowful state, a bad bourn, the abyss, Niraya Hell. After a time I see by purified deva vision, surpassing that of men that, at the breaking up of the body after dying, he has arisen in a sorrowful state, a bad bourn, the abyss, Niraya Hell, and is experiencing feelings that are exclusively painful, sharp, severe. Sāriputta, it is as if there were a pit of charcoal, deeper than man's height, full of embers that are neither flaming nor smoking; then a man might come along overcome and overpowered by the hot-weather heat, exhausted, parched and thirsty, heading direct for that pit of charcoal itself by the one sole way. A man with vision, having seen him, might say: ‘As that good man is faring along and as he is going along and has entered on that way, so will he come to that pit of charcoal itself.’ After a time he may see him, fallen into that charcoal pit, experiencing feelings that are exclusively painful, sharp, severe. Even so do I, Sāriputta, with my mind comprehend the mind of some person thus: As that person fares along and as he is going along and has entered on that way, so will he arise at the breaking up of the body after dying in a sorrowful state, a bad bourn, the abyss, Niraya Hell. After a time I see by purified deva vision, surpassing that of men, that, at the breaking up of the body after dying, he has arisen in a sorrowful state, a bad born, the abyss, Niraya Hell, and is experiencing feelings that are exclusively painful, sharp, severe.

(2) Then I, Sāriputta, with my mind comprehend the mind of some person thus: As that person fares along and as he is going along and has entered on that way, so will he arise, at the breaking up of the body after dying, in an animal birth. After a time I see with purified deva vision, surpassing that of men, that, at the breaking up of the body after dying, he has arisen in an animal birth and is experiencing feelings which are painful, sharp, severe. Sāriputta, it is as if there were a cesspool, deeper than a man's height, full of filth; then a man might come along overcome and overpowered by the hot-weather heat, exhausted, parched and thirsty, heading direct for that cesspool itself by the one sole way. A man with vision, having seen him, might say: ‘As that good man is faring along, and as he is going along and has entered on that way, so will he come to that cesspool itself.’ After a time he may see him, fallen into that cesspool and experiencing feelings that are painful, sharp, severe. Even so do I, Sāriputta, with my mind comprehend the mind of some person thus: As that person fares along and as he is going along and has entered on that way, so will he arise, at the breaking up of the body after dying, in an animal birth. After a time I see with purified deva vision, surpassing that of men, that, at the breaking up of the body after dying, he has arisen in an animal birth and is experiencing feelings which are painful, sharp, severe. Then I, Sāriputta, with my mind comprehend the mind of some person thus: As that person fares along and as he is going along and has entered on that way, so will he arise, at the breaking up of the body after dying, in the realm of the departed. After a time I see I see with purified deva vision, surpassing that of men, that, at the breaking up of the body after dying, he has arisen in the realm of the departed and is experiencing feelings that are abundantly painful. Sāriputta, it is like a tree growing on uneven ground, with sparse leaves and foliage (giving) patchy shade. Then a man might come along overcome and overpowered by the hot-weather heat, exhausted, parched and thirsty, heading direct for that tree itself by the one sole way. A man with vision, having seen him, might say: ‘As that good man is faring along and as he is going along and has entered on that way, so will he come to that tree itself.’ After a time he may see him sitting down or lying down in the shade of that tree, experiencing feelings that are abundantly painful.

(3) Even so do I, Sāriputta, with my mind comprehend the mind of some person thus: As that person fares along and as he is going along and has entered on that way, so will he arise, at the breaking up of the body after dying, in the realm of the departed. After a time I see I see with purified deva vision, surpassing that of men, that, at the breaking up of the body after dying, he has arisen in the realm of the departed and is experiencing feelings that are abundantly painful.

(4) Then I, Sāriputta, with my mind comprehend the mind of some person thus: As that person fares along and as he is going along and has entered on that way, so will he arise, at the breaking up of the body after dying, among men. After a time I see I see with purified deva vision, surpassing that of men, that, at the breaking up of the body after dying, he has arisen among men and is experiencing feelings that are abundantly pleasant. Sāriputta, it is like a tree growing on even ground, with dense leaves and foliage (giving) thick shade. Then a man might come along overcome and overpowered by the hot-weather heat, exhausted, parched, thirsty, heading direct for that tree itself by the one sole way. A man with vision, having seen him, might speak thus: ‘As that good man is faring along, and as he is going along and has entered on that way, so he will come to that tree itself.’ After a time he may see him sitting down or lying down in the shade of that tree, experiencing feelings that are abundantly pleasant. Even so do I, Sāriputta, with my mind comprehend the mind of some person thus: As that person fares along and as he is going along and has entered on that way, so will he arise, at the breaking up of the body after dying, among men. After a time I see I see with purified deva vision, surpassing that of men, that, at the breaking up of the body after dying, he has arisen among men and is experiencing feelings that are abundantly pleasant.

(5) Then I, Sāriputta, with my mind comprehend the mind of some person thus: As that person fares along and as he is going along and has entered on that way, so will he arise, at the breaking up of the body after dying, in a good bourn, a heaven world. After a time I see I see with purified deva vision, surpassing that of men, that, at the breaking up of the body after dying, he has arisen in a good bourn, a heaven world and is experiencing feelings that are exclusively pleasant. Sāriputta, it is as if there were a long house where there might be a building with a gabled roof, smeared inside and out, protected from the wind, with bolts that are fastened, windows that are closed. Therein might be a divan spread with a long-haired coverlet, spread with a white coverlet, spread with a wool coverlet besprent with flowers, a splendid sheeting of the hide of the kadali-deer, with an awning overhead and a scarlet cushion at either end. Then a man might come along overcome and overpowered by the hot-weather heat, exhausted, parched, thirsty, heading direct for that long house itself by the one sole way. A man with vision, having seen him, might say: ‘As that good man is faring along and as he is going along and has entered on that way, so will he come to that long house itself.’ After a time he may see him sitting down or lying down in that long house, in that building with the gabled roof, on that divan, experiencing feelings that are exclusively pleasant. Even so do I, Sāriputta, with my mind comprehend of some person thus: As that person fares along and as he is going along and has entered on that way, so will he arise, at the breaking up of the body after dying, in a good bourn, a heaven world. After a time I see I see with purified deva vision, surpassing that of men, that, at the breaking up of the body after dying, he has arisen in a good bourn, a heaven world and is experiencing feelings that are exclusively pleasant. Then I, Sāriputta, with my mind comprehend the mind of some person thus: As that person fares along and as he is going along and has entered on that way, so will he, by the destruction of the cankers, enter and abide in the freedom of mind, the freedom through intuitive wisdom that are cankerless, having realised them here-now by his own super-knowledge. After a time I see that he, by the destruction of the cankers, having entered on freedom of mind, freedom through intuitive wisdom that are cankerless, and having realised them here-now by his own super-knowledge, is abiding in them, experiencing feelings that are exclusively pleasant. Sāriputta, it is as if there were a lovely lotus-pool with clear water, sweet water, cool water, limpid, with beautiful banks, and close to it a dim forest thicket. Then a man might come along overcome and overpowered by the hot-weather heat, exhausted, parched and thirsty, heading direct for that pond itself by the one sole way. A man with vision, having seen him, might say: ‘As that good man is faring along and as he is going along and has entered on that way, so will he come to that lotus-pool itself.’ After a time he may see that he has plunged into that lotus-pool, has bathed in it and drunk of it, and having allayed all distress, exhaustion and fever, has got out again and is sitting down or lying down in that forest thicket experiencing feelings that are exclusively pleasant. Even so do I, Sāriputta, with my mind comprehend the mind of some person thus: As that person is faring along and as he is going along and has entered on that way, so will he, by the destruction of the cankers, having entered on freedom of mind, freedom through intuitive wisdom that are cankerless, having realised them here-now by his own super-knowledge, abide therein. After a time I see that he, by the destruction of the cankers, having entered on freedom of mind, freedom through intuitive wisdom that are cankerless, having realised them here-now by his own super-knowledge, is abiding therein, experiencing feelings that are exclusively pleasant.

These, Sāriputta, are the five bourns.

Whoever, Sāriputta, knowing me thus, seeing me thus, should speak thus: ‘There are no states of further-men, (no) excellent knowledge and insight befitting the ariyans in the recluse Gotama; the recluse Gotama teaches Dhamma on (a system of) his own devising beaten out by reasoning and based on investigation’ if he does not retract that speech, Sāriputta, if he does not retract that thought, if he does not give up that view, he is consigned to Niraya Hell just as a burden is set aside.

Sāriputta, as a monk, endowed with moral habit, endowed with concentration, endowed with intuitive wisdom, might attain profound knowledge here-now, so I say that this, Sāriputta, results thus: Not retracting that speech, not retracting that thought, not giving up that view, he is consigned to Niraya Hell just as a burden is set aside.

Now I, Sāriputta, as one who fares, fully know a Brahma-faring that is endowed with four constituent parts: I became an ascetic, the foremost ascetic; I became loathly, the foremost loathly one; I became a detester, the foremost detester; I became aloof, the foremost aloof one.

In that, Sāriputta, there was this for me through asceticism:

I was unclothed, flouting life's decencies, licking my hands (after meals), not one to come when asked to do so, not one to stand still when asked to do so.

I did not consent (to accept food) offered to (me) or specially prepared for (me) nor to (accept) an invitation (to a meal).

I did not accept (food) straight from a cooking pot or pan, nor within the threshold, nor among the faggots, nor among the rice-pounders, nor when two people were eating, nor from a pregnant woman, nor from one giving suck, nor from one co-habiting with a man, nor from gleanings, nor near where a dog is standing, nor where flies are swarming, nor fish, nor meat.

I drank neither fermented liquor nor spirits nor rice-gruel.

I was a one-house-man, a one-piece-man, or a two-house-man, a two-piece-man or a three-house-man, a three-piece-man or a four-house-man, a four-piece-man or a five-house-man, a five-piece-man or a six-house-man, a six-piece-man or a seven-house-man, a seven-piece-man.

I subsisted on one little offering, and I subsisted on two little offerings and I subsisted on three little offerings and I subsisted on four little offerings and I subsisted on five little offerings and I subsisted on six little offerings and I subsisted on seven little offerings.

I took food only once a day, and once in two days and once in three days and once in four days and once in five days and once in six days and once in seven days.

Then I lived intent on the practice of eating rice at regular fort-nightly intervals.

I came to be one feeding on potherbs or feeding on millet or on wild rice or on snippets of skin or on water-plants or on the red powder of rice husks or on the discarded scum of rice on the boil or on the flour of oil-seeds or grass or cowdung.

I was one who subsisted on forest roots and fruits, eating the fruits that had fallen.

I wore coarse hempen cloths, and I wore mixed cloths, and I wore cerements, and I wore rags taken from the dust heap, and I wore tree-bark fibre, and I wore antelope skins, and I wore strips of antelope skin, and I wore cloths of kusa-grass, and I wore cloths of bark, and I wore cloths of wood shavings, and I wore a blanket of human hair, and I wore a blanket of animal hair, and I wore owls’ feathers.

I was one who plucked out the hair of his head and beard, intent on the practice of plucking out the hair of head and beard.

I became one who stood upright, refusing a seat; I became one who squats on his haunches, intent on the practice of squatting.

I became one for covered thorns, I made my bed on covered thorns; and I was intent on the practice of going down to the water to bathe up to three times in an evening.

Thus in many a way did I live intent on the practice of mortifying and tormenting my body.

This then was for me, Sāriputta, through asceticism.

In that, Sāriputta, there was this for me through loathliness:

On my body there accumulated the dust and dirt of years, so that it fell off in shreds. Just as the stump of the tindukā-tree comes to accumulate the dust and dirt of years, so that it falls off in shreds, even so, Sāriputta, on my body there accumulated the dust and dirt of years, so that it fell off in shreds. But it did not occur to me, Sāriputta, to think: ‘Indeed now, I could rub off this dust and dirt with my hand, or others could rub off this dust and dirt for me with their hands.’ It did not occur to me thus, Sāriputta.

This then was for me, Sāriputta, through loathliness.

In that, Sāriputta, there was this for me through detesting:

Sāriputta, whether I was going out, whether I was returning, there was set up in me kindliness even towards a drop of water, and I thought: ‘Do not let me bring small creatures in their various places to destruction.’

This then was for me, Sāriputta, through detesting.

In that, Sāriputta, there was this for me through aloofness:

If I had plunged into a certain stretch of forest, and if I saw a cow-herd or a cattle-herd or a gatherer of grass or sticks or anyone roaming about for bulbs and roots and so on, I fled from grove to grove, from thicket to thicket, from low ground to low ground, from high ground to high ground. What was the reason for this? I thought: ‘Do not let them see me, do not let me see them.’ Even as a deer in the forest, Sāriputta, having seen a man, flees from grove to grove, from thicket to thicket, from low ground to low ground, from high ground to high ground, even so did I, Sāriputta, when I saw a cow-herd or a cattle-herd or a gatherer of grass or sticks or anyone roaming about for bulbs and roots and so on, flee from grove to grove, from thicket to thicket, from low ground to low ground, from high ground to high ground. What was the reason for this? I thought: ‘Do not let them see me, do not let me see them.’

This then was for me, Sāriputta, through aloofness.

Then I, Sāriputta, having approached on all fours those cow-pens that the cows had quitted, the cow-herds having departed, I subsisted there on the droppings of the young suckling calves. So long as my own dung and urine held out, I subsisted on that. This then was for me, Sāriputta, through partaking of the great filthy things.

Then I, Sāriputta, having plunged into a terrifying forest thicket, stayed there. It comes to be said of a terrifying forest thicket, because it is so terrifying; ‘Whoever, not rid of attachment, enters that forest thicket, his hair stands on end.’

Then I, Sāriputta, during the cold winter nights, between the ‘eights’ in a time of snowfall, spent such nights as these in the open air, the days in the forest thicket. I spent the days of the last month of the hot weather in the open air, the nights in the forest thicket.

Then, Sāriputta, this verse, never heard before, occurred spontaneously to me:

Now scorched, now cold, alone in terrifying forest,
Naked and sitting fireless, the sage is intent on his quest.

Then I, Sāriputta, lay down to sleep in a cemetery, leaning on a skeleton. Cowherds’ boys, having come up to me, spat and staled on me, and showered me with dust and stuck twigs into my ears. But I, Sāriputta, well know that I was not the creator of a malign heart against them. This then came to be for me, Sāriputta, through abiding in even-mindedness.

There are, Sāriputta, some recluses and brahmans who speak thus and are of this view: ‘Purity is through food.’ These speak thus: ‘We subsist on jujube fruits.’ and they eat jujube fruits and they eat crushed jujube fruits and they drink jujube fruit water, and they make use of jujube fruits in a variety of ways. Now I, Sāriputta, claim to have subsisted on one single jujube fruit. It may be, Sāriputta, that this occurs to you: ‘But at that time the jujube fruit was large.’ But this must not be regarded in this way, Sāriputta, for the jujube fruit was then as it is now.

While I, Sāriputta, was subsisting on one single jujube fruit, my body became exceedingly emaciated. Because I ate so little, all my limbs became like the knotted joints of withered creepers; because I ate so little, my buttocks became like a bullock's hoof; because I ate so little, my protruding backbone became like a string of balls; because I ate so little, my gaunt ribs became like the crazy rafters of a tumble-down shed; because I ate so little, the pupils of my eyes appeared lying low and deep in their sockets as sparkles of water in a deep well appear lying low and deep; because I ate so little, my scalp became shrivelled and shrunk as a bitter white gourd cut before it is ripe becomes shrivelled and shrunk by a hot wind. If I, Sāriputta, thought: ‘I will touch the skin of my belly.’ it was my backbone that I took hold of. If I thought: ‘I will touch my backbone.’ it was the skin of my belly that I took hold of. For because I ate so little, the skin on my belly, Sāriputta, came to be cleaving to my backbone. If I, Sāriputta, thought: ‘I will obey the calls of nature.’ I fell down on my face then and there, because I ate so little. If I, Sāriputta, soothing my body, stroked my limbs with my hand, the hairs, rotted at the roots, fell away from my body as I stroked my limbs with my hand, because I ate so little.

There are, Sāriputta, some recluses and brahmans who speak thus and are of this view: ‘Purity is through food.’ These speak thus: ‘We subsist on beans.’ and they eat beans and they eat crushed beans and they drink bean water, and they make use of beans in a variety of ways. Now I, Sāriputta, claim to have subsisted on one single bean. It may be, Sāriputta, that this occurs to you: ‘But at that time the bean was large.’ But this must not be regarded in this way, Sāriputta, for the bean was then as it is now.

While I, Sāriputta, was subsisting on one single bean, my body became exceedingly emaciated. Because I ate so little, all my limbs became like the knotted joints of withered creepers; because I ate so little, my buttocks became like a bullock's hoof; because I ate so little, my protruding backbone became like a string of balls; because I ate so little, my gaunt ribs became like the crazy rafters of a tumble-down shed; because I ate so little, the pupils of my eyes appeared lying low and deep in their sockets as sparkles of water in a deep well appear lying low and deep; because I ate so little, my scalp became shrivelled and shrunk as a bitter white gourd cut before it is ripe becomes shrivelled and shrunk by a hot wind. If I, Sāriputta, thought: ‘I will touch the skin of my belly.’ it was my backbone that I took hold of. If I thought: ‘I will touch my backbone.’ it was the skin of my belly that I took hold of. For because I ate so little, the skin on my belly, Sāriputta, came to be cleaving to my backbone. If I, Sāriputta, thought: ‘I will obey the calls of nature.’ I fell down on my face then and there, because I ate so little. If I, Sāriputta, soothing my body, stroked my limbs with my hand, the hairs, rotted at the roots, fell away from my body as I stroked my limbs with my hand, because I ate so little.

There are, Sāriputta, some recluses and brahmans who speak thus and are of this view: ‘Purity is through food.’ These speak thus: ‘We subsist on sesamum.’ and they eat sesamum and they eat crushed sesamum and they drink sesamum water, and they make use of sesamum in a variety of ways. Now I, Sāriputta, claim to have subsisted on one single sesamum. It may be, Sāriputta, that this occurs to you: ‘But at that time the sesamum was large.’ But this must not be regarded in this way, Sāriputta, for the sesamum was then as it is now.

While I, Sāriputta, was subsisting on one single sesamum, my body became exceedingly emaciated. Because I ate so little, all my limbs became like the knotted joints of withered creepers; because I ate so little, my buttocks became like a bullock's hoof; because I ate so little, my protruding backbone became like a string of balls; because I ate so little, my gaunt ribs became like the crazy rafters of a tumble-down shed; because I ate so little, the pupils of my eyes appeared lying low and deep in their sockets as sparkles of water in a deep well appear lying low and deep; because I ate so little, my scalp became shrivelled and shrunk as a bitter white gourd cut before it is ripe becomes shrivelled and shrunk by a hot wind. If I, Sāriputta, thought: ‘I will touch the skin of my belly.’ it was my backbone that I took hold of. If I thought: ‘I will touch my backbone.’ it was the skin of my belly that I took hold of. For because I ate so little, the skin on my belly, Sāriputta, came to be cleaving to my backbone. If I, Sāriputta, thought: ‘I will obey the calls of nature.’ I fell down on my face then and there, because I ate so little. If I, Sāriputta, soothing my body, stroked my limbs with my hand, the hairs, rotted at the roots, fell away from my body as I stroked my limbs with my hand, because I ate so little.

There are, Sāriputta, some recluses and brahmans who speak thus and are of this view: ‘Purity is through food.’ These speak thus: ‘We subsist on rice-grains.’ and they eat rice-grains and they eat crushed rice-grains and they drink rice-grain water, and they make use of rice-grains in a variety of ways. Now I, Sāriputta, claim to have subsisted on one single rice-grain. It may be, Sāriputta, that this occurs to you: ‘But at that time the rice-grain was large.’ But this must not be regarded in this way, Sāriputta, for the rice-grain was then as it is now.

While I, Sāriputta, was subsisting on one single rice-grain, my body became exceedingly emaciated. Because I ate so little, all my limbs became like the knotted joints of withered creepers; because I ate so little, my buttocks became like a bullock's hoof; because I ate so little, my protruding backbone became like a string of balls; because I ate so little, my gaunt ribs became like the crazy rafters of a tumble-down shed; because I ate so little, the pupils of my eyes appeared lying low and deep in their sockets as sparkles of water in a deep well appear lying low and deep; because I ate so little, my scalp became shrivelled and shrunk as a bitter white gourd cut before it is ripe becomes shrivelled and shrunk by a hot wind. If I, Sāriputta, thought: ‘I will touch the skin of my belly.’ it was my backbone that I took hold of. If I thought: ‘I will touch my backbone.’ it was the skin of my belly that I took hold of. For because I ate so little, the skin on my belly, Sāriputta, came to be cleaving to my backbone. If I, Sāriputta, thought: ‘I will obey the calls of nature.’ I fell down on my face then and there, because I ate so little. If I, Sāriputta, soothing my body, stroked my limbs with my hand, the hairs, rotted at the roots, fell away from my body as I stroked my limbs with my hand, because I ate so little. But I, Sāriputta, even by this procedure, by this course, by this mortification, did not reach states of further-men or the excellent knowledge and insight befitting the ariyans. What was the cause of this? It was that by these there is no reaching the ariyan intuitive wisdom which, when reached, is ariyan, leading onwards, and which leads onwards the doer of it to the complete destruction of anguish.

Now, Sāriputta, there are some recluses and brahmans who speak thus and are of this view: ‘Purity is through faring on.’ But, Sāriputta, it is not easy to find that faring-on that I have not formerly fared-on in during this long past except among the devas of the Pure Abodes. For if I, Sāriputta, were to have fared on among the devas of the Pure Abodes, I could not have come back again to this world.

Now, Sāriputta, there are some recluses and brahmans who speak thus and are of this view: ‘Purity is through uprising. But, Sāriputta, it is not easy to find that uprising that has not formerly been uprisen in by me during this long past, except among the devas of the Pure Abodes. For if I, Sāriputta, were to have uprisen among the devas of the Pure Abodes, I could not have come back again to this world.

Now, Sāriputta, there are some recluses and brahmans who speak thus and are of this view: ‘Purity is through abode.’ But, Sāriputta, it is not easy to find that abode that I have not abided in during this long past, except among the devas of the Pure Abodes. For if I, Sāriputta, were to have abided among the devas of the Pure Abodes, I could not have come back again to this world.

Now, Sāriputta, there are some recluses and brahmans who speak thus and are of this view: ‘Purity is through oblation.’ But, Sāriputta, it is not easy to find that oblation that has not formerly been offered by me during this long past when I was a noble, anointed king, or a wealthy brahman.

Now, Sāriputta, there are some recluses and brahmans who speak thus and are of this view: ‘Purity is through tending the (sacrificial) fire.’ But, Sāriputta, it is not easy to find that fire that has not formerly been tended by me during this long past when I was a noble, anointed king, or a wealthy brahman.

Now, Sāriputta, there are some recluses and brahmans who speak thus and are of this view: ‘So long as this good man is young, endowed with the coal-black hair of youth, in his early prime, so long is he possessed of the utmost lucidity of wisdom. But when this good man is worn, old, stricken in years, has lived his span, and is at the close of his life, eighty or ninety or a hundred years of age, then he falls from that lucidity of wisdom.’ But this is not to be regarded in this way, Sāriputta. I, Sāriputta, am now worn, old, stricken in years, I have lived my span, and am at the close of my life, being round about eighty. Sāriputta, I might have four disciples here, each of a hundred years’ life-span, living a hundred years, and possessed of the utmost mindfulness, and attentiveness, and resolute energy, and with the utmost lucidity of wisdom. As, Sāriputta, a skilled archer, trained, deft, a marksman, may with ease wing a slender shaft across a palm-tree's shadow, so are these of extreme mindfulness, of extreme attentiveness, of extreme resolute energy, so are they possessed of the utmost lucidity of wisdom. If these were to ask me again and again a question about the four applications of mindfulness, and if I, questioned again and again, were to explain to them, and if they, on being explained to by me, should understand as explained, and if they were not to question me about any secondary and further matter (nor pause), except for feeding, drinking, eating, tasting, except for answering the calls of nature, except for dispelling fatigue by sleep, still unfinished, Sāriputta, would be the Tathāgata teaching of Dhamma, still unfinished would be the Tathāgata expositions on the phrases of Dhamma, still unfinished would be the Tathāgata ways of putting questions when these four disciples of mine, of life-spans of a hundred years, living for a hundred years, would pass away at the end of a hundred years. Yet, if you should have to carry me about on a litter, Sāriputta, verily there is no change in the Tathāgata's lucidity of wisdom.

Whoever, Sāriputta, speaking rightly, should say: ‘A being not liable to delusion has arisen in the world for the welfare of the manyfolk, for the happiness of the manyfolk, out of compassion for the world, for the good, the welfare, the happiness of devas and men.’ so, when he is speaking rightly of me, he would say: ‘A being not liable to delusion has arisen in the world for the welfare of the manyfolk, for the happiness of the manyfolk, out of compassion for the world, for the good, the welfare, the happiness of devas and men.’”

Now at that time the venerable Nāgasamāla spoke thus to the Lord: “It is wonderful, Lord, it is marvellous, Lord, that when, Lord, this disquisition on Dhamma had been heard by me, my hair stood on end. What is the name, Lord, of this disquisition on Dhamma?”

“Wherefore do you, Nāgasamāla, remember this disquisition on Dhamma as the Hair-raising Disquisition.”

Thus spoke the Lord. Delighted the venerable Nāgasamāla rejoiced in what the Lord had said.

The Greater Discourse on the Lion's Roar: The Second