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experiencing feelings mostly of suffering. Here again, Sāriputta, I having encompassed the mind of a certain person with my mind, thus understand: This person has entered upon, and so he behaves, and that path he has ascended, so that with the breaking up of the body, after death, he will be reborn among humans. I see him, after some time, with the divine eye, purified and surpassing human, with the breaking up of the body, after death, reborn among humans, experiencing feelings mostly of pleasure. Just as, Sāriputta, a tree grown on level ground, with thick leaves and foliage, providing dense shade. Then a man might come, oppressed by heat, overcome by heat, weary, thirsty, parched, by a solitary path, aiming for that very tree. A man with eyes, seeing him, would say thus: ‘This good man has entered upon, and so he behaves, and that path he has ascended, so that he will come to this very tree.’ One would see him, after some time, in the shade of that tree, sitting or lying down, experiencing feelings mostly of pleasure. Just so, Sāriputta, I here, having encompassed the mind of a certain person with my mind, thus understand: This person has entered upon, and so he acts, and has entered that path, so that after the body's breaking up, after death, he will be reborn among humans. I see him at a later time, with the divine eye, purified and surpassing human sight, after the body's breaking up, after death, reborn among humans, experiencing feelings mostly of pleasure. "Here, Sāriputta, I discern a certain person's mind with my mind thus: 'This person has practiced thus, and acts thus, and has entered that path, so that after the body's breaking up, after death, he will be reborn in a good destination, a heavenly world.' I see him at a later time, with the divine eye, purified and surpassing human sight, after the body's breaking up, after death, reborn in a good destination, a heavenly world, experiencing feelings of unalloyed pleasure. Just as, Sāriputta, a palace, within it a gabled chamber, plastered and whitewashed, windless, with bolts fastened, with windows closed. Within it a couch, spread with a woolen rug, with a white woolen rug, with an embroidered woolen rug, with a rug of choice deer hides, with a canopy above, with red pillows at both ends. Then a man might come, overcome by heat, oppressed by heat, weary, thirsty, parched, by a direct path, heading for that very palace. A man with sight, seeing him, might say thus: 'This good man has practiced thus, and acts thus, and has entered that path, so that he will reach this very palace.' He might see him at a later time, in that palace, in that gabled chamber, on that couch, sitting or lying down, experiencing feelings of unalloyed pleasure. Even so, Sāriputta, I discern a certain person's mind with my mind thus: 'This person has practiced thus, and acts thus, and has entered that path, so that after the body's breaking up, after death, he will be reborn in a good destination, a heavenly world.' I see him at a later time, with the divine eye, purified and surpassing human sight... after the breaking up of the body, after death, he reappears in a good destination, in a heavenly world, experiencing exclusively pleasant feelings. “Here, Sāriputta, I discern a certain individual, encompassing his mind with my mind, thus: ‘This person is practicing in such a way, and is behaving in such a way, and has entered upon that path, whereby, with the destruction of the taints, he will, in this very life, by his own direct knowledge, realize and abide in the taintless liberation of mind, and liberation through wisdom.’ Then I see him, at a later time, with the destruction of the taints, by his own direct knowledge, realizing and abiding in the taintless liberation of mind, and liberation through wisdom, experiencing exclusively pleasant feelings. Just as, Sāriputta, there might be a pond with clear, sweet, cool, white water, with good fords, delightful. Not far from it, there might be a dense forest grove. Then a man might come, oppressed by the heat, overcome by the heat, weary, thirsty, parched, by a solitary path, intending for that very pond. A keen-eyed man, seeing him, might say this: ‘This good man is practicing in such a way, and is behaving in such a way, and has entered upon that path, whereby he will reach this very pond.’ Then he might see him, at a later time, having plunged into that pond, having bathed and drunk, having all his distress, weariness, and fever subsided, having come out, sitting or lying down in that forest grove, experiencing exclusively pleasant feelings. Even so, Sāriputta, I discern a certain individual here, encompassing his mind with my mind, thus: ‘This person is practicing in such a way, and is behaving in such a way, and has entered upon that path, whereby, with the destruction of the taints, he will, in this very life, by his own direct knowledge, realize and abide in the taintless liberation of mind, and liberation through wisdom.’ Then I see him, at a later time, with the destruction of the taints, by his own direct knowledge, realizing and abiding in the taintless liberation of mind, and liberation through wisdom, experiencing exclusively pleasant feelings. experiencing feelings that are not pleasant. These, Sāriputta, are the five destinations. “Whoever, Sāriputta, knowing me thus, seeing me thus, should say: ‘There is no superhuman state, no distinction of noble knowledge and vision in the ascetic Gotama; the ascetic Gotama teaches a doctrine arrived at by reasoning, followed by investigation, self-devised’—that person, Sāriputta, without abandoning that speech, without abandoning that thought, without relinquishing that view, is deposited in hell just as if brought there. Just as, Sāriputta, a bhikkhu endowed with virtue, endowed with concentration, endowed with wisdom, might realize the highest in this very life, so do I declare, Sāriputta: ‘Without abandoning that speech, without abandoning that thought, without relinquishing that view, he is deposited in hell just as if brought there.’ 155. “And I, Sāriputta, recall having lived the holy life endowed with four factors: I was an ascetic, extremely ascetic; I was austere, extremely austere; I was repulsive, extremely repulsive; I was secluded, extremely secluded. And this, Sāriputta, was for me in my asceticism: I was naked, of loose conduct, licking my hands; I did not come when asked, nor did I stop when asked; I did not accept food brought to me, nor food prepared specifically, nor an invitation. I did not accept from the mouth of a pot, nor from the mouth of a bowl; I did not accept between two cross-sticks, nor between two pestles; I did not accept from two eating together, nor from a pregnant woman, nor from a nursing woman, nor from a woman with a man between her and me, nor from where a dog was standing, nor from where flies were swarming. I did not eat fish, nor meat, nor liquor, nor strong drink, nor fermented rice-gruel. I was one-housed or one-mouthed; I was two-housed or two-mouthed… and so on… I was seven-housed or seven- I eat little; I sustain myself with one handful, I sustain myself with two handfuls... up to seven handfuls; I eat food once a day, I eat food once every two days... up to once every seven days; Thus, I dwell devoted to such a practice of eating food at regular intervals, even up to half a month. I am one who eats vegetables, or I eat millet, or I eat wild rice, or I eat skin-scraps, or I eat rice-scum, or I eat rice-bran, or I eat rice-water, or I eat oil-cake, or I eat grass, or I eat cow-dung, I sustain myself on roots and fruits from the forest, eating fallen fruits. I wear coarse hempen clothes, or fine hempen clothes, or shrouds from corpses, or rags from dust-heaps, or bark garments, or antelope hide, or strips of antelope hide, or kusa-grass garments, or bark garments, or wood-chip garments, or hair blankets, or horse-hair blankets, or owl's wings; I am one who plucks out hair and beard, devoted to the practice of plucking out hair and beard; I am one who stands upright, rejecting a seat; I am one who squats, devoted to the practice of squatting; I am one who lies on a bed of thorns, making my bed on thorns; I dwell devoted to the practice of descending into water three times in the evening— Thus, I dwell devoted to various practices of heating and tormenting the body. This, Sāriputta, is my asceticism. 156. "And then, Sāriputta, this is how it was for me in my harshness— for many years, dirt and grime accumulated on my body, forming a crust. Just as, Sāriputta, a tinduka tree stump, for many years, accumulates a crust, even so, Sāriputta, for many years, dirt and grime accumulated on my body, forming a crust. And to me, Sāriputta, it did not occur: 'Oh, if only I could remove this I might wipe away dust and dirt with my hand, or others might wipe away this dust and dirt from me with their hands. Even so, Sāriputta, it is not for me. This, Sāriputta, is how it is for me in harshness. There, Sāriputta, this is how it is for me in scrupulousness: I, Sāriputta, walk forward mindfully, I walk back mindfully. Even for a drop of water, compassion is present in me: 'May I not bring about the destruction of small creatures that have gone astray.' This, Sāriputta, is how it is for me in scrupulousness. There, Sāriputta, this is how it is for me in seclusion: I, Sāriputta, having plunged into a certain forest abode, dwell there. When I see a cowherd, or a shepherd, or a grass-cutter, or a wood-gatherer, or a forest worker, I flee from forest to forest, from thicket to thicket, from hollow to hollow, from hill to hill. For what reason? 'May they not see me, and may I not see them.' Just as, Sāriputta, a forest deer, having seen humans, flees from forest to forest, from thicket to thicket, from hollow to hollow, from hill to hill, even so, Sāriputta, when I see a cowherd, or a shepherd, or a grass-cutter,