When a bhikkhu who has left the Dhamma and training is disparaging the Buddha's states as merely human and his teaching as merely leading to the ending of suffering, the Buddha counters that this is in fact praise and goes on to enumerate his various attainments.
Mahāsīhanāda sutta - The Greater Discourse on The Lion's Roar
Thus have I heard - At one time, the Blessed One was residing in a grove outside the city of Vesāli, to the west of the town.
At that time, Sunakkhatta, the son of the Licchavis, had recently departed from this Dhamma and discipline. He spoke thus before the Vesāli assembly:
"The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones. The ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition. And the Dhamma he teaches for the purpose indeed rightly leads the one acting accordingly to the ending of suffering."
Then, when it was early morning, the venerable Sāriputta, having put on robe, and taking his bowl, entered Vesāli for alms. The venerable Sāriputta heard Sunakkhatta, the son of the Licchavis, making this statement before the Vesāli assembly: "The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones. The ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition. And the Dhamma he teaches for the purpose indeed rightly leads the one acting accordingly to the ending of suffering."
Then, the venerable Sāriputta, having wandered for alms in Vesāli and having returned from the alms-round after the meal, approached the Blessed One. Having approached and paid homage to the Blessed One, he sat down to one side. Sitting to one side, the venerable Sāriputta said this to the Blessed One: "Sunakkhatta, venerable sir, the son of the Licchavis, has recently departed from this Dhamma and discipline. He speaks thus in the assembly at Vesāli: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones. The ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition. And the Dhamma he teaches for the purpose indeed rightly leads the one acting accordingly to the ending of suffering.'"
"Sāriputta, the misguided person Sunakkhatta is angry. And this statement was spoken out of anger. Intending to disparage, Sāriputta, Sunakkhatta, the misguided person, actually speaks praise of the Tathāgata. For, Sāriputta, it is praise of the Tathāgata for one to say: 'The Dhamma he teaches indeed rightly leads the one acting accordingly to the ending of suffering.'
It is possible, Sāriputta, that the misguided person Sunakkhatta will not have an understanding about the Dhamma concerning me: 'Thus indeed he is the Blessed One, the worthy one, the perfectly awakened one, accomplished in wisdom and conduct, well-gone, knower of the worlds, unsurpassed trainer of persons to be trained, teacher of gods and humans, the Buddha, the Blessed One.'
It is possible, Sāriputta, that the misguided person Sunakkhatta will not have an understanding about the Dhamma concerning me: 'Thus indeed he is the Blessed One who experiences various types of supernormal powers — becoming one, he becomes many; becoming many, he becomes one; he appears and disappears; he goes unhindered through walls, enclosures, and mountains as if through space; he dives in and out of the earth as if in water; he walks on water without breaking the surface as if on land; he flies cross-legged through the sky like a bird; he touches and strokes the moon and sun, mighty and powerful; he even reaches the Brahmā world with his body.'
It is possible, Sāriputta, that the misguided person Sunakkhatta will not have an understanding about the Dhamma concerning me: 'Thus indeed he is the Blessed One who, with his purified divine ear element surpassing that of humans, hears both kinds of sounds, divine and human, whether far or near.'
It is possible, Sāriputta, that the misguided person Sunakkhatta will not have an understanding about the Dhamma concerning me: 'Thus indeed he is the Blessed One who comprehends with his own mind the minds of other beings, other individuals. He knows a mind affected by lust as affected by lust and a mind unaffected by lust as unaffected by lust; he knows a mind affected by hate as affected by hate and a mind unaffected by hate as unaffected by hate; he knows a mind affected by delusion as affected by delusion and a mind unaffected by delusion as unaffected by delusion; he knows a contracted mind as contracted and a distracted mind as distracted; he knows an exalted mind as exalted and an unexalted mind as unexalted; he knows a surpassed mind as surpassed and an unsurpassed mind as unsurpassed; he knows a collected mind as collected and an uncollected mind as uncollected; he knows a liberated mind as liberated and an unliberated mind as unliberated.'
The Ten Tathāgata Powers
Sāriputta, there are these ten Tathāgata powers endowed with which the Tathāgata claims the foremost position, roars the lion's roar in assemblies, and sets the wheel of the Dhamma in motion. Which ten?
Here, Sāriputta, the Tathāgata knows, as it actually is, the possible as possible and the impossible as impossible. This too is a Tathāgata power, by which the Tathāgata claims the foremost position, roars the lion's roar in assemblies, and sets the wheel of the Dhamma in motion.
Further, again, Sāriputta, the Tathāgata knows the outcomes of actions performed in the past, future, and present according to their causes and conditions, as they actually are. This too is a Tathāgata power, by which the Tathāgata claims the foremost position, roars the lion's roar in assemblies, and sets the wheel of the Dhamma in motion.
Further, again, Sāriputta, the Tathāgata knows the path leading to all destinations as it actually is. This too is a Tathāgata power, by which the Tathāgata claims the foremost position, roars the lion's roar in assemblies, and sets the wheel of the Dhamma in motion.
Further, again, Sāriputta, the Tathāgata knows the world with multiple diverse elements as they actually are. This too is a Tathāgata power, by which the Tathāgata claims the foremost position, roars the lion's roar in assemblies, and sets the wheel of the Dhamma in motion.
Further, again, Sāriputta, the Tathāgata knows the various inclinations of beings as they actually are. This too is a Tathāgata power, by which the Tathāgata claims the foremost position, roars the lion's roar in assemblies, and sets the wheel of the Dhamma in motion.
Further, again, Sāriputta, the Tathāgata knows the different faculties of other beings and individuals as they actually are. This too is a Tathāgata power, by which the Tathāgata claims the foremost position, roars the lion's roar in assemblies, and sets the wheel of the Dhamma in motion.
Further, again, Sāriputta, the Tathāgata knows the defilement, purification, and emergence of jhānas, liberations, and samādhi attainments as they actually are. This too is a Tathāgata power, by which the Tathāgata claims the foremost position, roars the lion's roar in assemblies, and sets the wheel of the Dhamma in motion.
Further, again, Sāriputta, the Tathāgata recollects his manifold past lives in detail, such as one birth, two births, and so forth, up to hundreds of thousands of births, including names, clans, appearances, experiences, and locations. This too is a Tathāgata power, by which the Tathāgata claims the foremost position, roars the lion's roar in assemblies, and sets the wheel of the Dhamma in motion.
Further, again, Sāriputta, the Tathāgata sees beings passing away and arising, with his divine eye, purified and surpassing human vision. He knows beings as lowly or exalted, beautiful or ugly, fortunate or unfortunate, according to their actions. He knows those who are engaged in bodily, verbal, and mental misconduct, who disparage the noble ones and hold wrong views, and their resulting fate in unfortunate realms. He also knows those who are engaged in bodily, verbal, and mental good conduct, who do not disparage the noble ones and hold right views, and their resulting fate in fortunate realms. This too is a Tathāgata power, by which the Tathāgata claims the foremost position, roars the lion's roar in assemblies, and sets the wheel of the Dhamma in motion.
Further, again, Sāriputta, the Tathāgata dwells having personally realized with direct knowing the wearing away of the taints, experiencing the liberation of mind and liberation by wisdom, in the visible state. This too is a Tathāgata power, by which the Tathāgata claims the foremost position, roars the lion's roar in assemblies, and sets the wheel of the Dhamma in motion.
Sāriputta, these are the ten Tathāgata powers endowed with which the Tathāgata claims the foremost position, roars the lion's roar in assemblies, and sets the wheel of the Dhamma in motion.
Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there.
The Four Confidences
Sāriputta, these are the four confidences possessed by the Tathāgata. With these confidences, the Tathāgata claims the foremost position, roars the lion's roar in the assemblies, and sets the wheel of the Dhamma in motion. What are these four?
If someone were to claim that the realizations of the perfectly self-awakened one are not fully complete, I do not see any ascetic, brahmin, deity, Māra, Brahmā, or anyone in the world who could rightly challenge this. Not seeing such a possibility, Sāriputta, I dwell securely, fearlessly, and confidently.
If someone were to claim that the taints are not fully eradicated in one whose taints are fully eradicated, I do not see any ascetic, brahmin, deity, Māra, Brahmā, or anyone in the world who could rightly challenge this. Not seeing such a possibility, Sāriputta, I dwell securely, fearlessly, and confidently.
If someone were to claim that the things described as obstructive are not sufficient to cause obstruction when followed, I do not see any ascetic, brahmin, deity, Māra, Brahmā, or anyone in the world who could rightly challenge this. Not seeing such a possibility, Sāriputta, I dwell securely, fearlessly, and confidently.
If someone were to claim that the Dhamma taught does not lead to the ending of suffering for one who practices rightly, I do not see any ascetic, brahmin, deity, Māra, Brahmā, or anyone in the world who could rightly challenge this. Not seeing such a possibility, Sāriputta, I dwell securely, fearlessly, and confidently.
These, Sāriputta, are the four confidences of the Tathāgata. Endowed with these confidences, the Tathāgata claims the foremost position, roars the lion's roar in assemblies, and sets the wheel of the Dhamma in motion.
Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there.
The Eight Assemblies
There are eight assemblies, Sāriputta. Which eight? The assembly of nobles, the assembly of brahmins, the assembly of householders, the assembly of ascetics, the assembly of the Four Great Kings, the assembly of the Thirty-Three Gods, the assembly of Māra, and the assembly of Brahmā — these, Sāriputta, are the eight assemblies. Endowed with these four confidences, the Tathāgata approaches and engages with these eight assemblies. I know, Sāriputta, that I have approached many hundreds of assemblies of nobles. There too, I have previously sat, conversed, and engaged in discussion. I do not see any indication, Sāriputta, that fear or timidity would descend upon me there. Not seeing this possibility, Sāriputta, I dwell having attained security, fearlessness, and confidence.
I know, Sāriputta, that I have approached many hundreds of assemblies of brahmins, householders, ascetics, the Four Great Kings, the Thirty-Three Gods, Māra, and Brahmā. There too, I have previously sat, conversed, and engaged in discussion. I do not see any indication, Sāriputta, that fear or timidity would descend upon me there. Not seeing this possibility, Sāriputta, I dwell having attained security, fearlessness, and confidence.
Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there.
The Four Types of Birth
There are four types of births, Sāriputta. Which four? Egg-born, womb-born, moisture-born, and spontaneously-born.
And which, Sāriputta, is the egg-born birth? Those beings, Sāriputta, who are born breaking through an egg-shell — this, Sāriputta, is called the egg-born birth. And which, Sāriputta, is the womb-born birth? Those beings, Sāriputta, who are born breaking through a membrane — this, Sāriputta, is called the womb-born birth. And which, Sāriputta, is the moisture-born birth? Those beings, Sāriputta, who are born in putrid fish, or in a putrid corpse, or in putrid bean soup, or in a box, or in a cesspool — this, Sāriputta, is called the moisture-born birth. And which, Sāriputta, is the spontaneously-born birth? Gods, hell beings, some humans, and some beings in the lower realms — this, Sāriputta, is called the spontaneously-born birth. These, Sāriputta, are the four types of birth.
Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there.
The Five Destinations and Nibbāna
There are five future destinations, Sāriputta. Which five? Hell, the animal realm, the realm of ghosts, human beings, and gods.
I know hell, Sāriputta, and the path to hell, and the practice that leads to hell; and how someone who practices that way, with the breaking up of the body, after death, arises in a state of loss, a bad destination, a plane of misery, in hell — I know that too. I know the animal realm, Sāriputta, and the path to the animal realm, and the practice that leads to the animal realm; and how someone who practices that way, with the breaking up of the body, after death, arises in the animal realm — I know that too. I know the realm of ghosts, Sāriputta, and the path to the realm of ghosts, and the practice that leads to the realm of ghosts; and how someone who practices that way, with the breaking up of the body, after death, arises in the realm of ghosts — I know that too. I know human beings, Sāriputta, and the path to the human world, and the practice that leads to the human world; and how someone who practices that way, with the breaking up of the body, after death, arises among humans — I know that too. I know the gods, Sāriputta, and the path to the world of gods, and the practice that leads to the world of gods; and how someone who practices that way, with the breaking up of the body, after death, arises in a good destination, a heavenly world — I know that too. I know Nibbāna, Sāriputta, and the path to Nibbāna, and the practice that leads to Nibbāna; and how someone who practices that way, with the wearing away of the taints, attains in this very life the taintless liberation of mind and liberation by wisdom, having realized it with direct knowing — I know that too.
Here, Sāriputta, I know a certain person by comprehending their mind with my mind — thus, this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in a state of loss, in a bad destination, in a plane of misery, in hell. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in a state of loss, in a bad destination, in a plane of misery, in hell, experiencing intense, sharp, and painful feelings. Just as, Sāriputta, there is a pit of burning embers, more than a man's height, full of embers without flames, without smoke. Then, a person would come, scorched by the heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very pit of embers.' At another time, the discerning person would see him fallen into that pit of embers, experiencing intense, sharp, and painful feelings.
Likewise, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in a state of loss, in a bad destination, in a plane of misery, in hell. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in a state of loss, in a bad destination, in a plane of misery, in hell, experiencing intense, sharp, and painful sensations.
Furthermore, here, Sāriputta, I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in the animal realm. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in the animal realm, experiencing intense, sharp, and painful sensations. Just as, Sāriputta, there is a cesspool greater than a man's height, full of excrement. Then, a person would come, scorched by heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very cesspool.' At another time, the discerning person would see him fallen into that cesspool, experiencing intense, sharp, and painful sensations.
In the same way, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in the animal realm. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in the animal realm, experiencing intense, sharp, and painful sensations.
Furthermore, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in the realm of ghosts. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in the realm of ghosts, experiencing predominantly painful sensations. Just as, Sāriputta, there is a tree growing on uneven ground, with thin leaves and scanty shade. Then, a person would come, scorched by the heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very tree.' At another time, the discerning person would see him sitting or lying down in the shade of that tree, experiencing predominantly painful sensations.
In the same way, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in the realm of ghosts. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in the realm of ghosts, experiencing predominantly painful sensations.
Here, Sāriputta, I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn among humans. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, among humans, experiencing predominantly pleasant sensations. Just as, Sāriputta, there is a tree growing on even ground, with thick leaves and ample shade. Then, a person would come, scorched by the heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very tree.' At another time, the discerning person would see him sitting or lying down in the shade of that tree, experiencing predominantly pleasant sensations.
In the same way, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn among humans. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, among humans, experiencing predominantly pleasant sensations.
Here, Sāriputta, I know a certain person by comprehending their mind with my mind - 'This person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in a good destination, in a heavenly world.' I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in a good destination, in a heavenly world, experiencing predominantly pleasant sensations. Just as, Sāriputta, there is a mansion, with a storied pavilion, plastered and painted, sheltered from the wind, with a fitted door and closed windows. Inside, there is a couch, spread with rugs, coverlets, and blankets, covered with a fine spread of kadali deer skins, with a canopy above and red pillows at both ends. Then, a person would come, scorched by heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very mansion.' At another time, the discerning person would see him having entered that mansion, lying or sitting on that couch, experiencing predominantly pleasant sensations.
In the same way, Sāriputta, here I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the breaking up of the body, after death, he will be reborn in a good destination, in a heavenly world. I see him at a later time with the divine eye, purified and surpassing human vision, reborn after the breaking up of the body, after death, in a good destination, in a heavenly world, experiencing predominantly pleasant sensations.
Here, Sāriputta, I know a certain person by comprehending their mind with my mind — this person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the wearing away of the taints, he will attain the undefiled liberation of mind and liberation by wisdom, having realized it with direct knowing, in this visible state. I see him at a later time with the divine eye, purified and surpassing human vision, having realized the wearing away of the taints, experiencing predominantly pleasant sensations. Just as, Sāriputta, there is a pond with clear, cool, cold water, white and well-situated, delightful. Nearby is a dense grove. Then, a person would come, scorched by the heat, overcome by heat, exhausted, thirsty, and parched, setting forth on that very direct path. Seeing him, a discerning person would say: 'This venerable person is practicing in such a way, behaving in such a way, and engaged in such a path that he will arrive at this very pond.' At another time, the discerning person would see him having entered that pond, bathed, and drunk, having calmed all his heat and exhaustion, sitting or lying down in that grove, experiencing predominantly pleasant sensations.
In the same way, Sāriputta, here I know a certain person by comprehending their mind with my mind - 'This person is practicing in such a way, behaving in such a way, and engaged in such a path that, with the wearing away of the taints, he will attain the taintless liberation of mind and liberation by wisdom, having realized it with direct knowing, in this visible state.' I see him at a later time with the divine eye, purified and surpassing human vision, having realized the wearing away of the taints, experiencing predominantly pleasant sensations. These, Sāriputta, are the five destinations.
Sāriputta, when I know and see thus, should anyone say of me: 'The ascetic Gotama does not have any superhuman attributes or distinctions in wisdom and vision worthy of noble ones; the ascetic Gotama teaches a Dhamma hammered out by reasoning, conforming to a mode of investigation, and produced by his own intuition,' without abandoning that speech, without abandoning that mind, without relinquishing that view, will be cast into hell just as he would be if physically carried there. Just as, Sāriputta, a bhikkhu accomplished in virtue, collectedness, and wisdom would attain final knowledge in this very life, so, Sāriputta, I declare this: without abandoning that speech, without abandoning that mind, without relinquishing that view, he will be cast into hell just as he would be if physically carried there.
The Bodhisatta's Ascetic Practices
I know for myself, Sāriputta, the spiritual life I practiced, endowed with the four factors — I was indeed an ascetic, supremely ascetic, I was indeed coarse, extremely coarse, I was indeed scrupulous in morality, most scrupulous, I was indeed secluded, supremely secluded.
Thus, Sāriputta, in my asceticism — I was naked, free from social conventions, scratching with hands, not coming near or standing near the honorable ones; I did not accept food not offered, specially prepared, or offered by invitation. I did not accept food from the mouth of a jar, from the mouth of a pot, from inside a doorway, near a stick, near a club, while two others were eating, from a pregnant woman, from a breastfeeding woman, from a woman among men, in food distribution, where it is served, or where flies swarmed. I did not eat fish or meat, or drink alcohol or fermented drink, or drink water with husks. I would eat in one house, two houses... up to seven houses; I would live on one mouthful of food, two mouthfuls... up to seven mouthfuls; I would sustain myself on one gift, two gifts... up to seven gifts; I would eat food for one day, two days... up to seven days; thus, I was devoted to the practice of eating meals at intervals, sometimes even fortnightly.
I would eat raw greens, wild millet, wild red rice, rice brans, water plants, rice husk powder, rice water, ground sesame, grass, cow dung. I would sustain myself on roots and fruits of the forest, eating fallen fruits.
I wore coarse grass mats, burial cloths, shrouds, rag-robes, bark, hides, cloaks of skin, garments of kusa grass, garments of bark, garments of wood bark, hair blankets, animal hair blankets, and owl feathers. I practiced plucking out my hair and beard, standing on one foot, refusing to sit down, squatting, sleeping on a bed of thorns, and immersing myself in water every third evening. Thus, I engaged in various practices of self-mortification and bodily torment. This, Sāriputta, was my asceticism.
Thus, Sāriputta, in my coarseness, a layer of dust accumulated on my body over many years, forming a crust. Just as, Sāriputta, a log of the tinduka tree accumulates dust and forms a crust over many years, similarly, Sāriputta, a layer of dust accumulated on my body over many years, forming a crust. It did not occur to me, Sāriputta, to wipe this dust off with my hand, nor did I think that others should wipe it off for me. This, Sāriputta, was my coarseness.
Thus, Sāriputta, in my scrupulousness, I would walk forward mindfully and walk back mindfully. Even with a drop of water, compassion would arise in me: 'May I not cause harm to even a small creature placed unevenly.' Thus, Sāriputta, this was my scrupulousness.
Thus, Sāriputta, in my seclusion, I would enter a certain forest dwelling and reside there. Whenever I saw a cowherd, a shepherd, a grass collector, a wood gatherer, or a forest worker, I would move from forest to forest, from thicket to thicket, from lowland to lowland, and from highland to highland. Why is that? So that they would not see me and I would not see them. Just as, Sāriputta, a forest-dwelling deer, upon seeing people, moves from forest to forest, from thicket to thicket, from lowland to lowland, and from highland to highland; similarly, Sāriputta, whenever I saw a cowherd, a shepherd, a grass collector, a wood gatherer, or a forest worker, I would move from forest to forest, from thicket to thicket, from lowland to lowland, and from highland to highland. Why is that? So that they would not see me and I would not see them. This, Sāriputta, was my seclusion.
Thus, Sāriputta, where there were pens with settled cows and no cowherds present, I would approach with a small bowl and collect the cow dung from calves, young ones, and milking cows. As long as my own urine and dung were not exhausted, I would consume only my own urine and dung. This, Sāriputta, was my practice of eating coarse food.
Thus, Sāriputta, I would dwell in a certain terrifying forest grove. In that terrifying forest grove, anyone who is not free from passion would mostly have their hair stand on end. During the cold winter nights, in-between seasons, and times of snowfall, I would dwell in the open at night and in the forest grove during the day. In the last month of summer, I would stay in the open during the day and in the forest grove at night. Moreover, Sāriputta, this extraordinary verse, never heard before, occurred to me:
'Emaciated and dried up, alone in the terrifying forest; Naked, not sitting by a fire, the sage devoted to seeking.'
Thus, Sāriputta, I would make my bed in a charnel ground using corpses as a pillow. Furthermore, Sāriputta, village boys would approach and spit upon me, urinate upon me, sprinkle me with dust, and insert sticks into my ears. However, Sāriputta, I do not recall generating any wicked thoughts towards them. Thus, Sāriputta, this was my dwelling in equanimity.
There are, Sāriputta, some ascetics and brahmins who hold the view and say: 'Purification is achieved by food.' They say: 'We sustain ourselves on jujube fruits.' They eat jujube fruits, jujube powder, and drink jujube water — consuming various kinds of jujube preparations. I, Sāriputta, have personally experienced living on a single jujube fruit as food. One might think: 'At that time, the jujube fruit must have been large.' But this is not the case, Sāriputta. Even then, the jujube fruit was the same size as it is now. Due to eating only a single jujube fruit, my body became extremely emaciated. My limbs and body parts became like the dried, worn-out branches of an old tree. My buttocks stuck out like a post, and my ribs jutted out like the rafters of an old shed. My eyes sank deep into their sockets, like the shimmer of water in a deep well. The skin of my head shriveled and cracked like a bitter gourd plucked when unripe and dried by the wind and sun. When I tried to touch the skin of my belly, I would grasp my backbone. When I tried to touch my backbone, I would grasp the skin of my belly. My belly skin stuck to my backbone due to lack of food. When I needed to defecate or urinate, I would just collapse right there due to weakness. While trying to comfort my body by massaging my limbs with my hands, the hair would fall from my body due to lack of nourishment.
There are, Sāriputta, some ascetics and brahmins who hold the view and say: 'Purification is achieved by food.' They say: 'We sustain ourselves on mung beans, on sesame seeds, on rice grains.' They eat rice grains, rice flour, and drink rice water — consuming rice in various forms. I, Sāriputta, have personally experienced living on a single rice grain as food. One might think: 'At that time, the rice grain must have been large.' But this is not the case, Sāriputta. Even then, the rice grain was the same size as it is now. Due to eating only a single rice grain, my body became extremely emaciated. My limbs and body parts became like the dried, worn-out branches of an old tree. My buttocks stuck out like a post, and my ribs jutted out like the rafters of an old shed. My eyes sank deep into their sockets, like the shimmer of water in a deep well. The skin of my head shriveled and cracked like a bitter gourd plucked when unripe and dried by the wind and sun. When I tried to touch the skin of my belly, I would grasp my backbone. When I tried to touch my backbone, I would grasp the skin of my belly. My belly skin stuck to my backbone due to lack of food. When I needed to defecate or urinate, I would just collapse right there due to weakness. While trying to comfort my body by massaging my limbs with my hands, the hairs would fall from my body due to lack of nourishment.
Even with that conduct, that practice, those austerities, I did not attain higher human states or the noble wisdom and vision of excellence. Why is that? Because I did not attain the noble wisdom, the noble wisdom which, when attained, leads the doer rightly to the ending of suffering.
There are, Sāriputta, some ascetics and brahmins who hold this view and say: 'Purification comes about through passing from one state of existence to another.' However, in the cycle of rebirths, Sāriputta, it is not easy to find a realm that I have not already passed through in this long journey, except among the gods of the Pure Abodes. And if I were to pass on to be born among the gods in the Pure Abodes, Sāriputta, I would not return again to this world.
There are, Sāriputta, some ascetics and brahmins who hold this view and say: 'Purification comes about through some particular kind of rebirth.' However, it is not easy to find a kind of rebirth that I have not already undergone in this long journey, except among the gods of the Pure Abodes. And if I were to be reborn among the gods in the Pure Abodes, Sāriputta, I would not return again to this world.
There are, Sāriputta, some ascetics and brahmins who hold this view and say: 'Purification comes about through some particular abode.' However, it is not easy to find an abode that I have not already dwelled in during this long journey, except among the gods of the Pure Abodes. And if I were to dwell among the gods in the Pure Abodes, Sāriputta, I would not return again to this world.
There are, Sāriputta, some ascetics and brahmins who hold this view and say: 'Purification comes about through sacrifices.' However, it is not easy to find a sacrifice that I have not already performed in this long journey, Sāriputta, especially one conducted by a king, a noble warrior chieftain, or a wealthy brahmin.
There are, Sāriputta, some ascetics and brahmins who hold this view and say: 'Purification comes about through worshipping fire.' However, it is not easy to find a fire worship that I have not already practiced in this long journey, Sāriputta, especially one conducted by a king, a noble warrior chieftain, or a wealthy brahmin.
Sāriputta, there are certain ascetics and brahmins who hold this view and say: 'As long as a person is young, youthful, with black hair, endowed with the blessings of youth, and in the prime of life, he is endowed with the highest lucidity of wisdom. But when this person becomes old, elderly, advanced in years, having reached the final stage of life, being eighty, ninety, or a hundred years old, he declines from that lucidity of wisdom.' But it should not be seen like this, Sāriputta. I, Sāriputta, am now old, elderly, advanced in years, having reached the final stage of life, being eighty years old. Here, Sāriputta, I have four disciples who live for a hundred years, endowed with the highest mindfulness, retention, persistence, and lucidity of wisdom. Just as, Sāriputta, a strong archer, trained, practiced, experienced, with little difficulty could shoot an arrow across the shadow of a palm tree, so too, with such highest mindfulness, retention, persistence, and lucidity of wisdom, they might repeatedly ask me questions about the four foundations of mindfulness. Each time they asked, I would answer, and having answered, they would remember my answers and would not ask again about what had been answered. Except when eating, drinking, chewing, or savoring food, performing bodily functions, or resting to dispel fatigue, the Tathāgata's teaching of the Dhamma would remain uninterrupted, as would the Tathāgata's speech on the Dhamma and responses to questions. Even if these four disciples, who live for a hundred years, were to attend to me on a stretcher after a hundred years pass, there would be no change in the lucidity of the Tathāgata's wisdom.
Therefore, Sāriputta, when one speaks rightly, one should say: 'A being who is free from delusion has arisen in the world for the benefit and happiness of the many, out of compassion for the world, for the good, benefit, and happiness of gods and humans.' This is how one should speak, Sāriputta.
At that time, the Venerable Nāgasamāla was standing behind the Blessed One fanning him. Then the Venerable Nāgasamāla 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.'"
Thus the Blessed One spoke. The Venerable Nāgasamāla was satisfied and rejoiced in the Blessed One's words.