2.
The Chapter on the Lion's Roar
1.
The Discourse on the Lion's Roar
11. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Sāriputta approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One - "My rains residence at Sāvatthī has been completed, venerable sir. I wish, venerable sir, to set out on a journey through the country." "Now do as you think fit, Sāriputta." Then the Venerable Sāriputta, rising from his seat, having paid respect to the Blessed One and circumambulated him keeping him on his right, departed. Then a certain monk, not long after the Venerable Sāriputta had departed, said this to the Blessed One - "The Venerable Sāriputta, venerable sir, having knocked against me without apologising, has departed on a journey." Then the Blessed One addressed a certain monk - "Come, monk, in my name address Sāriputta - 'The Teacher calls you, friend Sāriputta.'" "Yes, venerable sir," that monk replied to the Blessed One and approached the Venerable Sāriputta; having approached, he said this to the Venerable Sāriputta - "The Teacher calls you, friend Sāriputta." "Yes, friend," the Venerable Sāriputta assented to that monk.
Now at that time the Venerable Mahāmoggallāna and the Venerable Ānanda, having taken a key, were wandering about the monastery - "Come forth, venerable sirs, come forth, venerable sirs! Now the Venerable Sāriputta will roar the lion's roar in the presence of the Blessed One." Then the Venerable Sāriputta approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the Venerable Sāriputta seated to one side, the Blessed One said this: "Here, Sāriputta, a certain fellow in the holy life has made a complaint - 'The Venerable Sāriputta, venerable sir, having knocked against me without apologising, has departed on a journey.'"
"Surely, venerable sir, one in whom mindfulness of the body is not established in the body might knock against a fellow in the holy life here without apologising and depart on a journey.
"Just as, venerable sir, on the earth they throw what is pure, they throw what is impure, they throw faeces, they throw urine, they throw spittle, they throw pus, they throw blood, and the earth is not troubled or ashamed or disgusted on that account; just so indeed I, venerable sir, dwell with a mind like the earth, extensive, exalted, limitless, without enmity, without ill-will. Surely, venerable sir, one in whom mindfulness of the body is not established in the body might knock against a fellow in the holy life here without apologising and depart on a journey.
"Just as, venerable sir, in water they wash what is pure, they wash what is impure, they wash faeces, they wash urine, they wash spittle, they wash pus, they wash blood, and the water is not troubled or ashamed or disgusted on that account; just so indeed I, venerable sir, dwell with a mind like water, extensive, exalted, limitless, without enmity, without ill-will. Surely, venerable sir, one in whom mindfulness of the body is not established in the body might knock against a fellow in the holy life here without apologising and depart on a journey.
"Just as, venerable sir, fire burns what is pure, burns what is impure, burns faeces, they wash urine, they wash spittle, they wash pus, burns blood, and the fire is not troubled or ashamed or disgusted on that account; just so indeed I, venerable sir, dwell with a mind like fire, extensive, exalted, limitless, without enmity, without ill-will. Surely, venerable sir, one in whom mindfulness of the body is not established in the body might knock against a fellow in the holy life here without apologising and depart on a journey.
"Just as, venerable sir, air blows upon what is pure, blows upon what is impure, blows upon faeces, they wash urine, they wash spittle, they wash pus, blows upon blood, and the air is not troubled or ashamed or disgusted on that account; just so indeed I, venerable sir, dwell with a mind like air, extensive, exalted, limitless, without enmity, without ill-will. Surely, venerable sir, one in whom mindfulness of the body is not established in the body might knock against a fellow in the holy life here without apologising and depart on a journey.
"Just as, venerable sir, a duster wipes what is pure, wipes what is impure, wipes faeces, they wash urine, they wash spittle, they wash pus, wipes blood, and the duster is not troubled or ashamed or disgusted on that account; just so indeed I, venerable sir, dwell with a mind like a duster, extensive, exalted, limitless, without enmity, without ill-will. Surely, venerable sir, one in whom mindfulness of the body is not established in the body might knock against a fellow in the holy life here without apologising and depart on a journey.
"Just as, venerable sir, an outcast boy or an outcast girl, with a basket in hand, dressed in rags, when entering a village or a market town, enters having established a humble mind; just so indeed I, venerable sir, dwell with a mind like an outcast boy or an outcast girl, extensive, exalted, limitless, without enmity, without ill-will. Surely, venerable sir, one in whom mindfulness of the body is not established in the body might knock against a fellow in the holy life here without apologising and depart on a journey.
"Just as, venerable sir, a bull with broken horns, gentle, well tamed, well disciplined, wandering from road to road, from crossroads to crossroads, does not harm anything with foot or horn; just so indeed I, venerable sir, dwell with a mind like a bull with broken horns, extensive, exalted, limitless, without enmity, without ill-will. Surely, venerable sir, one in whom mindfulness of the body is not established in the body might knock against a fellow in the holy life here without apologising and depart on a journey.
"Just as, venerable sir, a woman or a man, young, youthful, fond of adornment, having bathed the head, would be troubled, ashamed, and disgusted by a snake carcass or a dog carcass or a human carcass hung around the neck; just so indeed I, venerable sir, am troubled, ashamed, and disgusted by this foul body. Surely, venerable sir, one in whom mindfulness of the body is not established in the body might knock against a fellow in the holy life here without apologising and depart on a journey.
"Just as, venerable sir, a man might carry about a saucepan for frying fat, full of holes large and small, oozing and dripping; just so indeed I, venerable sir, carry about this body, full of holes large and small, oozing and dripping. Surely, venerable sir, one in whose body mindfulness of the body is not established might insult a fellow in the holy life here and depart on a journey without making amends."
Then that monk, having risen from his seat, having arranged his upper robe on one shoulder, having fallen at the Blessed One's feet with his head, said this to the Blessed One - "A transgression overcame me, venerable sir, as one who was foolish, as one who was confused, as one who was unwholesome, in that I accused the Venerable Sāriputta with what is untrue, hollow, false, and not factual. May the Blessed One, venerable sir, accept my transgression as a transgression for the sake of restraint in the future." "Truly, monk, a transgression overcame you as one who was foolish, as one who was confused, as one who was unwholesome, in that you accused Sāriputta with what is untrue, hollow, false, and not factual. But since you, monk, having seen the transgression as a transgression, make amends according to the Teaching, we accept it from you. For this is growth, monk, in the Noble One's discipline: whoever, having seen a transgression as a transgression, makes amends according to the Teaching, and commits to restraint in the future."
Then the Blessed One addressed the Venerable Sāriputta - "Forgive, Sāriputta, this foolish man, before his head splits into seven pieces right here." "I forgive, venerable sir, that venerable one if that venerable one says thus to me - 'May that venerable one also forgive me.'" The first.
2.
The Discourse on With Residue of Clinging
12. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the Venerable Sāriputta, having dressed in the earlier period of the day, taking his bowl and robe, entered Sāvatthī for almsfood. Then this occurred to the Venerable Sāriputta: "It is still very early to walk for almsfood in Sāvatthī. What if I were to approach the park of the heterodox wandering ascetics?" Then the Venerable Sāriputta approached the park of the heterodox wandering ascetics; having approached, he exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, he sat down to one side.
Now at that time, when those heterodox wandering ascetics were sitting together assembled, this discussion arose - "Whoever indeed, friends, with residue of clinging dies, all such are not released from hell, not released from the animal realm, not released from the sphere of ghosts, not released from the realm of misery, the unfortunate realm, the nether world." Then the Venerable Sāriputta neither delighted in nor protested against what those heterodox wandering ascetics had said. Without delighting in and without protesting against, he rose from his seat and departed - "I shall understand the meaning of this statement in the presence of the Blessed One." Then the Venerable Sāriputta, having walked for almsfood in Sāvatthī, after the meal, having returned from his alms round, approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, the Venerable Sāriputta said this to the Blessed One -
"Here I, venerable sir, having dressed in the earlier period of the day, taking my bowl and robe, entered Sāvatthī for almsfood. Then, venerable sir, this occurred to me: 'It is still very early to walk for almsfood in Sāvatthī; What if I were to approach the park of the heterodox wandering ascetics?' Then, venerable sir, I approached the park of the heterodox wandering ascetics; having approached, I exchanged friendly greetings with those heterodox wandering ascetics. Having concluded the pleasant and memorable talk, I sat down to one side. Now at that time, when those heterodox wandering ascetics were sitting together assembled, this discussion arose - 'Whoever indeed, friends, with residue of clinging dies, all such are not released from hell, not released from the animal realm, not released from the sphere of ghosts, not released from the realm of misery, the unfortunate realm, the nether world.' Then, venerable sir, I neither delighted in nor protested against what those heterodox wandering ascetics had said. Without delighting in and without protesting against, I rose from my seat and departed - 'I shall understand the meaning of this statement in the presence of the Blessed One.'"
"And who, Sāriputta, are the heterodox wandering ascetics, foolish and inexperienced, and who will know one with residue of clinging as 'with residue of clinging,' or one without residue of clinging as 'without residue of clinging'!
"There are these nine persons, Sāriputta, with residue of clinging, who when dying are released from hell, released from the animal realm, released from the sphere of ghosts, released from the realm of misery, the unfortunate realm, the nether world. Which nine? Here, Sāriputta, a certain person is one who fulfils morality, one who fulfils concentration, one who practises to a moderate degree in wisdom. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna in the interval. This, Sāriputta, is the first person with residue of clinging who when dying is released from hell, released from the animal realm, released from the sphere of ghosts, released from the realm of misery, the unfortunate realm, the nether world.
"Furthermore, Sāriputta, here a certain person is one who fulfils the moral precepts, one who fulfils concentration, one who practises to a moderate degree in wisdom. He, with the utter elimination of the five lower mental fetters, becomes an attainer of final nibbāna after the interval, etc. becomes an attainer of final nibbāna without exertion, etc. becomes an attainer of final nibbāna through exertion, etc. becomes an upstream-goer heading toward the Akaniṭṭha realm. This, Sāriputta, is the fifth person with residue of clinging who, when dying, is released from hell, released from the animal realm, released from the sphere of ghosts, released from the realm of misery, the unfortunate realm, the nether world.
"Furthermore, Sāriputta, here a certain person is one who fulfils the moral precepts, one who practises to a moderate degree in concentration, one who practises to a moderate degree in wisdom. He, with the utter elimination of the three mental fetters and with the reduction of lust, hate, and delusion, becomes a once-returner, who, having come to this world only once more, makes an end of suffering. This, Sāriputta, is the sixth person with residue of clinging who, when dying, is released from hell, etc. released from the realm of misery, the unfortunate realm, the nether world.
"Furthermore, Sāriputta, here a certain person is one who fulfils the moral precepts, one who practises to a moderate degree in concentration, one who practises to a moderate degree in wisdom. He, with the utter elimination of the three mental fetters, becomes one who has sown the seed of rebirth one last time, having produced just one human existence, he makes an end of suffering. This, Sāriputta, is the seventh person with residue of clinging who, when dying, is released from hell, etc. released from the realm of misery, the unfortunate realm, the nether world.
"Furthermore, Sāriputta, here a certain person is one who fulfils the moral precepts, one who practises to a moderate degree in concentration, one who practises to a moderate degree in wisdom. He, with the utter elimination of the three mental fetters, becomes a family-to-family goer, having transmigrated and wandered through two or three families, he makes an end of suffering. This, Sāriputta, is the eighth person with residue of clinging who, when dying, is released from hell, etc. released from the realm of misery, the unfortunate realm, the nether world.
"Furthermore, Sāriputta, here a certain person is one who fulfils the moral precepts, one who practises to a moderate degree in concentration, one who practises to a moderate degree in wisdom. He, with the utter elimination of the three mental fetters, becomes one with seven rebirths at the utmost, having transmigrated and wandered among gods and humans for seven rebirths at the utmost, he makes an end of suffering. This, Sāriputta, is the ninth person with residue of clinging who, when dying, is released from hell, released from the animal realm, released from the sphere of ghosts, released from the realm of misery, the unfortunate realm, the nether world.
"And who, Sāriputta, are the heterodox wandering ascetics, foolish and inexperienced, and who will know one with residue of clinging as 'one with residue of clinging', or one without residue of clinging as 'one without residue of clinging'! These, Sāriputta, are the nine persons with residue of clinging who, when dying, are released from hell, released from the animal realm, released from the sphere of ghosts, released from the realm of misery, the unfortunate realm, the nether world. Until now, Sāriputta, this exposition of the Teaching has not occurred to me for monks, nuns, male lay followers, and female lay followers. What is the reason for this? Lest having heard this exposition of the Teaching they might fall into negligence. But, Sāriputta, this exposition of the Teaching has been spoken by me with the intention of answering a question." The second.
3.
The Discourse about Koṭṭhika
13. Then the Venerable Mahākoṭṭhika approached the Venerable Sāriputta; having approached, he exchanged friendly greetings with the Venerable Sāriputta. Having concluded the pleasant and memorable talk, he sat down to one side. Seated to one side, the Venerable Mahākoṭṭhika said this to the Venerable Sāriputta - "Now what, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May whatever action is to be experienced in the present life become for me action to be experienced in a future state'?" "No indeed, friend."
"Now what, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May whatever action is to be experienced as pleasant become for me action to be experienced as unpleasant'?" "No indeed, friend."
"Now what, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May whatever action is to be experienced as pleasant become for me action to be experienced as unpleasant'?" "No indeed, friend."
"But, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May whatever action is to be experienced as unpleasant become for me action to be experienced as pleasant'?" "No indeed, friend."
"Now what, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May whatever action is to be experienced when fully ripened become for me action to be experienced when not fully ripened'?" "No indeed, friend."
"But, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May whatever action is to be experienced when not fully ripened become for me action to be experienced when fully ripened'?" "No indeed, friend."
"Now what, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May whatever action is to be experienced much become for me action to be experienced little'?" "No indeed, friend."
"But, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May whatever action is to be experienced little become for me action to be experienced much'?" "No indeed, friend."
"Now what, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May whatever action is to be experienced become for me action that is not to be experienced'?" "No indeed, friend."
"But, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: 'May whatever action is not to be experienced become for me action that is to be experienced'?" "No indeed, friend."
"'Now what, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: May whatever action is to be experienced in the present life become for me action to be experienced in a future state?' - thus asked, you say 'No indeed, friend.'
"'But, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: May whatever action is to be experienced in a future state become for me action to be experienced in the present life?' - thus asked, you say 'No indeed, friend.'
"'Now what, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: May whatever action is to be experienced as pleasant become for me action to be experienced as unpleasant?' - thus asked, you say 'No indeed, friend.'
"'But, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: May whatever action is to be experienced as unpleasant become for me action to be experienced as pleasant?' - thus asked, you say 'No indeed, friend.'
"'Now what, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: May whatever action is to be experienced when fully ripened become for me action to be experienced when not fully ripened?' - thus asked, you say 'No indeed, friend.'
"'But, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: "May that action of mine to be experienced when not fully ripened become to be experienced when fully ripened"?' - thus asked, you say 'No indeed, friend.'
"'Now what, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: "May that action of mine to be experienced much become to be experienced little"?' - thus asked, you say 'No indeed, friend.'
"'But, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: "May that action of mine to be experienced little become to be experienced much"?' - thus asked, you say 'No indeed, friend.'
"'Now what, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: "May that action of mine that is to be experienced become not to be experienced"?' - thus asked, you say 'No indeed, friend.'
"'But, friend Sāriputta, is the holy life lived under the Blessed One for this purpose: "May that action of mine that is not to be experienced become to be experienced"?' - thus asked, you say 'No indeed, friend.' For what purpose then, friend, is the holy life lived under the Blessed One?"
"That which, friend, is unknown, unseen, unattained, unrealized, not fully realized - for the knowledge of that, for the vision of that, for the attainment of that, for the realization of that, for the full realization of that, the holy life is lived under the Blessed One." "'This is suffering' - this, friend, is unknown, unseen, unattained, unrealized, not fully realized. For the knowledge of that, for the vision of that, for the attainment of that, for the realization of that, for the full realization of that, the holy life is lived under the Blessed One. 'This is the origin of suffering' - this, friend, etc. 'This is the cessation of suffering' - this, friend, etc. 'This is the practice leading to the cessation of suffering' - this, friend, is unknown, unseen, unattained, unrealized, not fully realized. For the knowledge of that, for the vision of that, for the attainment of that, for the realization of that, for the full realization of that, the holy life is lived under the Blessed One. This, friend, is unknown, unseen, unattained, unrealized, not fully realized. For the knowledge of that, for the vision of that, for the attainment of that, for the realization of that, for the full realization of that, the holy life is lived under the Blessed One." The third.
4.
The Discourse on Samiddhi
14. Then the Venerable Samiddhi approached the Venerable Sāriputta; having approached, he paid respect to the Venerable Sāriputta and sat down to one side. To the Venerable Samiddhi seated to one side, the Venerable Sāriputta said this - "What is the object, Samiddhi, from which a person's thoughts and applied thoughts arise?" "Having mentality-materiality as object, venerable sir." "But where, Samiddhi, do they go to diversity?" "In the elements, venerable sir." "But what is their origin, Samiddhi?" "Contact is their origin, venerable sir." "But what is their meeting point, Samiddhi?" "Feeling is their meeting point, venerable sir." "But what is their chief, Samiddhi?" "Concentration is their chief, venerable sir." "But what is their authority, Samiddhi?" "Mindfulness is their authority, venerable sir." "But what is higher than them, Samiddhi?" "Wisdom is higher, venerable sir." "But what is their core, Samiddhi?" "Liberation is their core, venerable sir." "But what are they grounded upon, Samiddhi?" "Grounded upon the Deathless, venerable sir."
"'What is the object, Samiddhi, from which a person's thoughts and applied thoughts arise?' - thus asked, you say 'Having mentality-materiality as object, venerable sir.' 'But where, Samiddhi, do they go to diversity?' - thus asked, you say 'In the elements, venerable sir.' 'But what is their origin, Samiddhi?' - thus asked, you say 'Contact is their origin, venerable sir.' 'But what is their meeting point, Samiddhi?' - thus asked, you say 'Feeling is their meeting point, venerable sir.' 'But what is their chief, Samiddhi?' - thus asked, you say 'Concentration is their chief, venerable sir.' 'But what is their authority, Samiddhi?' - thus asked, you say 'Mindfulness is their authority, venerable sir.' 'But what is higher than them, Samiddhi?' - thus asked, you say 'Wisdom is higher, venerable sir.' 'But what is their core, Samiddhi?' - thus asked, you say 'Liberation is their core, venerable sir.' 'But what are they grounded upon, Samiddhi?' - thus asked, you say 'Grounded upon the Deathless, venerable sir.' Good, good, Samiddhi! Good indeed that you, Samiddhi, answer each question as asked, but do not be conceited on that account." The fourth.
5.
The Discourse on the Boil
15. "Just as, monks, a boil many years old. That boil would have nine wound openings, nine openings not made by breaking. From that, whatever would ooze forth - only impurity would ooze forth, only bad smell would ooze forth, only what is loathsome would ooze forth; whatever it would produce - only impurity would it produce, only bad smell would it produce, only what is loathsome would it produce.
'Boil', monks, this is a designation for this body made of the four primary elements, originating from mother and father, built up from cooked rice and food made with flour, subject to impermanence, to rubbing, massaging, breaking up and destruction. That boil would have nine wound openings, nine openings not made by breaking. From that, whatever oozes forth - only impurity oozes forth, only bad smell oozes forth, only what is loathsome oozes forth; whatever it produces - only impurity it produces, only bad smell it produces, only what is loathsome it produces. Therefore, monks, become disenchanted with this body." The fifth.
6.
The Discourse on Perception
16. "Monks, these nine perceptions, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal. Which nine? Perception of foulness, perception of death, perception of repulsiveness in food, perception of discontent with the whole world, perception of impermanence, perception of suffering in what is impermanent, perception of non-self in what is suffering, perception of abandoning, perception of dispassion - these, monks, are the nine perceptions which, when developed and cultivated, are of great fruit and great benefit, grounded upon the Deathless, having the Deathless as their final goal." The sixth.
7.
The Discourse on the Family
17. "Monks, a family possessed of nine factors is unsuitable to approach if not approached, and unsuitable to sit down at if approached. Which nine? They do not rise up in respect with an agreeable manner, they do not pay respect with an agreeable manner, they do not give a seat with an agreeable manner, they conceal what they have, even if there is much they give little, even if there is superior they give coarse, they give inattentively, not attentively, they do not sit close for the hearing of the Teaching, they do not listen to what is said. Monks, a family possessed of these nine factors is unsuitable to approach if not approached, and unsuitable to sit down at if approached.
"Monks, a family possessed of nine factors is suitable to approach if not approached, and suitable to sit down at if approached. Which nine? They rise up in respect with an agreeable manner, they pay respect with an agreeable manner, they give a seat with an agreeable manner, they do not conceal what they have, even if there is much they give much, even if there is superior they give superior, they give attentively, not inattentively, they sit close for the hearing of the Teaching, they listen to what is said. Monks, a family possessed of these nine factors is suitable to approach if not approached, and suitable to sit down at if approached." The seventh.
8.
The Discourse on the Nine-Factored Observance
18. "Monks, the Observance endowed with nine factors, when observed, is rich in result, of great benefit, of great brightness, of great pervasion. And how, monks, is the Observance endowed with nine factors, when observed, rich in result, of great benefit, of great brightness, of great pervasion? Here, monks, a noble disciple considers thus - 'For as long as life lasts, the Worthy Ones, having abandoned the killing of living beings, abstain from killing living beings; with rod laid down, with knife laid down, having shame, compassionate, they dwell concerned for the welfare of all living beings; I too today, for this night and this day, having abandoned the killing of living beings, abstain from killing living beings; with rod laid down, with knife laid down, having shame, compassionate, I dwell concerned for the welfare of all living beings. By this factor I imitate the Worthy Ones; and the Observance will have been observed by me.' One is endowed with this first factor. Etc.
"For the length of one's life the Worthy Ones, having abandoned high and luxurious beds, abstain from high and luxurious beds; they use a low sleeping place - either a small bed or a grass mat; I too today, for this night and this day, having abandoned high and luxurious beds, abstain from high and luxurious beds; I use a low sleeping place - either a small bed or a grass mat. By this factor I imitate the Worthy Ones; and the Observance will have been observed by me.' One is possessed of this eighth factor.
"One dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. One is endowed with this ninth factor. The Observance endowed with nine factors observed thus, monks, is rich in result, of great benefit, of great brightness, of great pervasion." The eighth.
9.
The Discourse on Deities
19. "This night, monks, many deities, when the night was far advanced, with surpassing beauty, having illuminated almost the entire Jeta's Grove, approached me; having approached, they paid respect to me and stood to one side. Standing to one side, monks, those deities said this to me: 'Formerly, venerable sir, when we were human beings, those gone forth approached our houses. We, venerable sir, rose up for them, but we did not pay respect. We, venerable sir, with incomplete actions, remorseful, regretful, have been reborn in an inferior class.'
"Still other many deities, monks, having approached me, said this: 'Formerly, venerable sir, when we were human beings, those gone forth approached our houses. We, venerable sir, rose up for them and paid respect, but we did not give them a seat. We, venerable sir, with incomplete actions, remorseful, regretful, have been reborn in an inferior class.'
"Still other many deities, monks, having approached me, said this: 'Formerly, venerable sir, when we were human beings, those gone forth approached our houses. We, venerable sir, rose up for them, paid respect, and gave them a seat, but we did not share according to our ability, according to our strength... etc. we shared according to our ability, according to our strength, but we did not sit close for the hearing of the Teaching... etc. we sat close for the hearing of the Teaching, but we did not listen to the Teaching with ears inclined... etc. we listened to the Teaching with ears inclined, but having heard, we did not retain the Teaching... etc. having heard, we retained the Teaching, but we did not investigate the meaning of the teachings retained... etc. we investigated the meaning of the teachings retained, but having understood the meaning and having understood the Teaching, we did not proceed in accordance with the Teaching. We, venerable sir, with incomplete actions, remorseful, regretful, have been reborn in an inferior class.'
"Still other many deities, monks, having approached me, said this: 'Formerly, venerable sir, when we were human beings, those gone forth approached our houses. We, venerable sir, rose up for them, paid respect, gave them a seat, shared according to our ability, according to our strength, sat close for the hearing of the Teaching, listened to the Teaching with ears inclined, having heard, retained the Teaching, investigated the meaning of the teachings retained, and having understood the meaning and having understood the Teaching, proceeded in accordance with the Teaching. We, venerable sir, with complete actions, without remorse, without regret, have been reborn in a superior class.' These, monks, are tree-roots, these are empty houses. Meditate, monks, do not be negligent, do not be remorseful afterwards, just as those former deities." The ninth.
10.
The Discourse on Velāma
20. On one occasion the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's park. Then the householder Anāthapiṇḍika approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. To the householder Anāthapiṇḍika seated to one side, the Blessed One said this -
"Is giving given in your family, householder?" "Giving is given in my family, venerable sir; and that is coarse, porridge of broken rice with vinegar as a second." "Whether, householder, one gives a coarse gift or a superior one; and one gives it inattentively, one gives it without respect, one gives it not with one's own hand, one gives it as if throwing it away, one gives it without view of future result. Wherever the result of that gift arises, his mind does not incline to excellent enjoyment of food, his mind does not incline to excellent enjoyment of clothing, his mind does not incline to excellent enjoyment of vehicles, his mind does not incline to the enjoyment of the five excellent types of sensual pleasure. And those who are his sons or wives or slaves or servants or labourers, they too do not listen, do not lend an ear, do not apply their minds to final knowledge. What is the reason for this? For this, householder, is the result of actions done inattentively."
"Whether, householder, one gives a coarse gift or a superior one; and one gives it attentively, one gives it with respect, one gives it with one's own hand, one gives it not as if throwing it away, one gives it with view of future result. Wherever the result of that gift arises, his mind inclines to excellent enjoyment of food, his mind inclines to excellent enjoyment of clothing, his mind inclines to excellent enjoyment of vehicles, his mind inclines to the enjoyment of the five excellent types of sensual pleasure. And those who are his sons or wives or slaves or servants or labourers, they too listen, lend an ear, and apply their minds to final knowledge. What is the reason for this? For this, householder, is the result of actions done attentively.
"Once upon a time, householder, there was a brahmin named Velāma. He gave such a gift, a great gift. He gave eighty-four thousand golden bowls filled with silver, he gave eighty-four thousand silver bowls filled with gold, he gave eighty-four thousand bronze bowls filled with bullion, he gave eighty-four thousand elephants with golden ornaments, golden banners, covered with golden netting, he gave eighty-four thousand chariots draped with lion hides, draped with tiger hides, draped with panther hides, draped with pale-yellow woollen blankets, with golden ornaments, golden banners, covered with golden netting, he gave eighty-four thousand cows with fine cloth tethers, with bronze milk pails, he gave eighty-four thousand maidens adorned with jewelled earrings, he gave eighty-four thousand divans spread with long-fleeced woollen covers, spread with white woollen covers, spread with woollen coverlets embroidered with flowers, with excellent spreads of kadali deer hide, with canopies above, with red pillows at both ends, he gave eighty-four thousand ten million garments of fine linen, fine silk, fine wool, fine cotton - what need to speak of food, drink, hard food, soft food, lickable food, drinkable food? They flowed like rivers, I think.
"Now, householder, you might think thus - 'Surely another was the brahmin Velāma at that time, he gave that gift, that great gift.' But that, householder, should not be seen thus. I was the brahmin Velāma at that time. I gave that gift, that great gift. But in that gift, householder, there was no one worthy of offerings, no one purified that offering.
"Whatever, householder, the brahmin Velāma gave as a gift, as a great gift, if one were to feed a single person accomplished in right view, this would have more great results than that.
"And whoever would feed a hundred accomplished in right view, and whoever would feed one once-returner, this has more great results than that.
"And whoever would feed a hundred once-returners, and whoever would feed one non-returner... etc. and whoever would feed a hundred non-returners, and whoever would feed one Worthy One... and whoever would feed a hundred Worthy Ones, and whoever would feed one Individually Enlightened One... and whoever would feed a hundred Individually Enlightened Ones, and whoever would feed the Truth-finder, the Worthy One, the One Enlightened by himself... and whoever would feed the Community of monks headed by the Buddha... and whoever would have a dwelling built for the Community of the four directions... and whoever with a gladdened mind would go for refuge to the Buddha, the Teaching, and the Community... and whoever with a gladdened mind would take upon oneself the training rules - abstention from killing living beings, abstention from taking what is not given, abstention from sexual misconduct, abstention from lying, abstention from spirits, liquor and intoxicants that cause negligence, and whoever would develop a mind of friendliness even for as long as the sniffing of a scent, this has more great results than that.
"And whatever, householder, the brahmin Velāma gave as a gift, a great gift, and whoever would feed one accomplished in right view... and whoever would feed a hundred accomplished in right view, and whoever would feed one once-returner... and whoever would feed a hundred once-returners, and whoever would feed one non-returner... and whoever would feed a hundred non-returners, and whoever would feed one Worthy One... and whoever would feed a hundred Worthy Ones, and whoever would feed one Individually Enlightened One... and whoever would feed a hundred Individually Enlightened Ones, and whoever would feed the Truth-finder, the Worthy One, the One Enlightened by himself... and whoever would feed the Community of monks headed by the Buddha, and whoever would have a dwelling built for the Community of the four directions... and whoever with a gladdened mind would go for refuge to the Buddha, the Teaching, and the Community, and whoever with a gladdened mind would take upon oneself the training rules - abstention from killing living beings... abstention from spirits, liquor and intoxicants that cause negligence, and whoever would develop a mind of friendliness even for as long as the sniffing of a scent, and whoever would develop the perception of impermanence even for a mere finger-snap, this has more great results than that." The tenth.
The Chapter on the Lion's Roar is the second.
Its summary:
Boil-perception, family, friendliness, deity, and with Velāma.