2.
The Great Discourse on the Lion's Roar
146. Thus have I heard - On one occasion the Blessed One was dwelling at Vesālī outside the city, to the west of the city, in a jungle thicket. Now at that time Sunakkhatta the Licchavi's son had recently departed from this Teaching and discipline. He spoke thus in the assembly at Vesālī - "There is no super-human achievement for the ascetic Gotama, no distinction of knowledge and vision worthy of the noble ones. The ascetic Gotama teaches a Teaching that has been beaten out through reasoning, followed through inquiry, as a result of his own ingenuity. And the Teaching taught for whatever purpose leads one who practises it to the complete destruction of suffering."
Then the Venerable Sāriputta, having dressed in the earlier period of the day, taking his bowl and robe, entered Vesālī for almsfood. The Venerable Sāriputta heard Sunakkhatta the Licchavi's son speaking thus in the assembly at Vesālī - "There is no super-human achievement for the ascetic Gotama, no distinction of knowledge and vision worthy of the noble ones. The ascetic Gotama teaches a Teaching that has been beaten out through reasoning, followed through inquiry, as a result of his own ingenuity. And the Teaching taught for whatever purpose leads one who practises it to the complete destruction of suffering."
Then the Venerable Sāriputta, having walked for almsfood in Vesālī, 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 - "Sunakkhatta, venerable sir, the Licchavi's son, has recently departed from this Teaching and discipline. He spoke thus in the assembly at Vesālī - 'There is no super-human achievement for the ascetic Gotama, no distinction of knowledge and vision worthy of the noble ones. The ascetic Gotama teaches a Teaching that has been beaten out through reasoning, followed through inquiry, as a result of his own ingenuity. And the Teaching taught for whatever purpose leads one who practises it to the complete destruction of suffering.'"
147. "This Sunakkhatta is a foolish man prone to wrath, Sāriputta. And this speech of his was spoken out of wrath. Thinking 'I will dispraise', Sāriputta, the foolish man Sunakkhatta praises the Truth-finder. For it is praise of the Truth-finder, Sāriputta, if anyone were to speak thus - 'The Teaching taught for whatever purpose leads one who practises it to the complete destruction of suffering.'
"Indeed, Sāriputta, this foolish man Sunakkhatta will not have even an inference from the teaching regarding me - 'Thus indeed is the Blessed One: the Worthy One, the One Enlightened by himself, accomplished in true knowledge and conduct, the Fortunate One, knower of the world, unsurpassed trainer of persons to be tamed, Teacher of gods and humans, the Enlightened One, the Blessed One.'
"Indeed, Sāriputta, this foolish man Sunakkhatta will not have even an inference from the teaching regarding me - 'Thus indeed the Blessed One experiences the various kinds of supernormal power - having been one, he becomes many; having been many, he becomes one; appearing and vanishing; he goes unhindered through walls, through ramparts, through mountains, just as through space; he dives in and out of the earth just as in water; he goes on water without breaking it just as on earth; he travels cross-legged through space just as a winged bird; he fondles and strokes with his hand even the moon and sun, so mighty and powerful; he exercises mastery with his body even as far as the Brahma world.'
"Indeed, Sāriputta, this foolish man Sunakkhatta will not have even an inference from the teaching regarding me - 'Thus indeed the Blessed One, with the divine ear element, purified and surpassing the human, hears both sounds - divine and human, whether far or near.'
"Indeed, Sāriputta, this foolish man Sunakkhatta will not have even an inference from the teaching regarding me - 'Thus indeed the Blessed One understands the minds of other beings, of other persons, having encompassed them with his own mind - he understands a mind with lust as 'a mind with lust', he understands a mind without lust as 'a mind without lust'; he understands a mind with hate as 'a mind with hate', he understands a mind without hate as 'a mind without hate'; he understands a mind with delusion as 'a mind with delusion', he understands a mind without delusion as 'a mind without delusion'; he understands a contracted mind as 'a contracted mind', he understands a distracted mind as 'a distracted mind'; he understands an exalted mind as 'an exalted mind', he understands a not exalted mind as 'a not exalted mind'; he understands a surpassed mind as 'a surpassed mind', he understands an unsurpassed mind as 'an unsurpassed mind'; he understands a concentrated mind as 'a concentrated mind', he understands an unconcentrated mind as 'an unconcentrated mind'; he understands a liberated mind as 'a liberated mind', he understands an unliberated mind as 'an unliberated mind'.'
148. "There are these ten powers of the Truth-finder, Sāriputta, endowed with which powers the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel. What are the ten?
"Here, Sāriputta, the Truth-finder understands as it really is the possible as possible and the impossible as impossible. That, Sāriputta, the Truth-finder understands as it really is the possible as possible and the impossible as impossible - this too, Sāriputta, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"Furthermore, Sāriputta, the Truth-finder understands as it really is the result of undertakings of action past, future, and present, with reason and cause. That, Sāriputta, the Truth-finder understands as it really is the result of undertakings of action past, future, and present, with reason and cause - this too, Sāriputta, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"Furthermore, Sāriputta, the Truth-finder understands as it really is the practice leading to all destinations. That, Sāriputta, the Truth-finder understands as it really is the practice leading to all destinations - this too, Sāriputta, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"Furthermore, Sāriputta, the Truth-finder understands as it really is the world with its many elements and various elements. That, Sāriputta, the Truth-finder understands as it really is the world with its many elements and various elements - this too, Sāriputta, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"Furthermore, Sāriputta, the Truth-finder understands as it really is the various dispositions of beings. That, Sāriputta, the Truth-finder understands as it really is the various dispositions of beings - this too, Sāriputta, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"Furthermore, Sāriputta, the Truth-finder understands as it really is the superiority and inferiority of the faculties of other beings, of other persons. That, Sāriputta, the Truth-finder understands as it really is the superiority and inferiority of the faculties of other beings, of other persons - this too, Sāriputta, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"Furthermore, Sāriputta, the Truth-finder understands as it really is the defilement, the cleansing, and the emergence from meditative absorptions, deliverances, concentrations, and attainments. That, Sāriputta, the Truth-finder understands as it really is the defilement, the cleansing, and the emergence from meditative absorptions, deliverances, concentrations, and attainments - this too, Sāriputta, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"Furthermore, Sāriputta, the Truth-finder recollects manifold past lives, as follows - one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many cosmic cycles of universe-contraction, many cosmic cycles of universe-expansion, many cosmic cycles of universe-contraction and expansion - 'There I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose there. There too I was, having such a name, such a clan, such beauty, such food, experiencing such pleasure and pain, with such a life span; passing away from there, I arose here.' Thus with aspects and terms he recollects manifold past lives. That, Sāriputta, the Truth-finder recollects manifold past lives, as follows - one birth, two births, etc. thus with aspects and terms he recollects manifold past lives - this too, Sāriputta, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"Furthermore, Sāriputta, the Truth-finder with the divine eye, which is pure and surpasses the human, sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions - 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions. That, Sāriputta, the Truth-finder with the divine eye, which is pure and surpasses the human, sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions - 'These beings indeed, sirs, endowed with bodily misconduct, endowed with verbal misconduct, endowed with mental misconduct, revilers of the noble ones, holding wrong views, undertaking actions based on wrong views, upon the body's collapse at death, they have arisen in a realm of misery, an unfortunate realm, a nether world, in hell. But these beings, sirs, endowed with bodily good conduct, endowed with verbal good conduct, endowed with mental good conduct, not revilers of the noble ones, holding right views, undertaking actions based on right views, upon the body's collapse at death, they have arisen in a fortunate realm, in a heavenly world.' Thus with the divine eye, which is pure and surpasses the human, he sees beings passing away and arising, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions. This too, Sāriputta, is a power of the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"Furthermore, Sāriputta, the Truth-finder, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions. That, Sāriputta, the Truth-finder, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions - this too, Sāriputta, is a power of the Truth-finder for the Truth-finder, based on which power the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"These, Sāriputta, are the ten powers of the Truth-finder for the Truth-finder, endowed with which powers the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
149. "Whoever, Sāriputta, would say thus to me, knowing thus, seeing thus - 'There is no super-human achievement for the ascetic Gotama, no distinction of knowledge and vision worthy of the noble ones; the ascetic Gotama teaches a teaching hammered out by reasoning, following a line of inquiry, as a result of his own ingenuity' - without abandoning that speech, Sāriputta, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there. Just as, Sāriputta, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom would attain final liberating knowledge in this very life, thus I say this accomplishment is, Sāriputta. Without abandoning that speech, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there.
150. "There are these four grounds of self-confidence of the Truth-finder, Sāriputta, endowed with which grounds of self-confidence the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel. What are the four?
'For you who acknowledge yourself as a One Enlightened by himself, these things have not been fully awakened to.' That indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason regarding that - I do not see this sign, Sāriputta. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.
'For you who acknowledge yourself as one who has eliminated the mental corruptions, these mental corruptions have not been eliminated.' That indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason regarding that - I do not see this sign, Sāriputta. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.
'Those things that are obstructions that have been declared by you, for one indulging in them they are not sufficient for obstruction.' That indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason regarding that - I do not see this sign, Sāriputta. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.
'The Teaching taught by you for whatever purpose, it does not lead one who practises it to the complete destruction of suffering.' That indeed an ascetic or a brahmin or a god or Māra or Brahmā or anyone in the world would reprove me with reason regarding that - I do not see this sign, Sāriputta. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.
"These, Sāriputta, are the four grounds of self-confidence of the Truth-finder, endowed with which grounds of self-confidence the Truth-finder acknowledges a distinguished position, roars the lion's roar in assemblies, and sets in motion the divine wheel.
"Whoever, Sāriputta, would say thus to me, knowing thus, seeing thus - 'There is no super-human achievement for the ascetic Gotama, no distinction of knowledge and vision worthy of the noble ones; the ascetic Gotama teaches a teaching hammered out by reasoning, following a line of inquiry, as a result of his own ingenuity' - without abandoning that speech, Sāriputta, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there. Just as, Sāriputta, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom would attain final liberating knowledge in this very life, thus I say this accomplishment is, Sāriputta. Without abandoning that speech, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there.
151. "Sāriputta, there are these eight assemblies. What are the 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 Tāvatiṃsa gods, the assembly of Māra, the assembly of Brahmā - these, Sāriputta, are the eight assemblies. Endowed with these four grounds of self-confidence, Sāriputta, the Truth-finder approaches and enters these eight assemblies. I directly know, Sāriputta, that I have approached many hundreds of assemblies of nobles. There too I have previously sat down, conversed, and engaged in discussion. That indeed fear or timidity would come upon me there - I do not see this sign, Sāriputta. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.
"I directly know, Sāriputta, that I have approached many hundreds of assemblies of brahmins... etc. assemblies of householders... assemblies of ascetics... assemblies of the Four Great Kings... assemblies of the Tāvatiṃsa gods... assemblies of Māra... assemblies of Brahmā. There too I have previously sat down, conversed, and engaged in discussion. That indeed fear or timidity would come upon me there - I do not see this sign, Sāriputta. Not seeing this sign, Sāriputta, I dwell having attained security, having attained fearlessness, having attained self-confidence.
"Whoever, Sāriputta, would say thus to me, knowing thus, seeing thus - 'There is no super-human achievement for the ascetic Gotama, no distinction of knowledge and vision worthy of the noble ones; the ascetic Gotama teaches a teaching hammered out by reasoning, following a line of inquiry, as a result of his own ingenuity' - without abandoning that speech, Sāriputta, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there. Just as, Sāriputta, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom would attain final liberating knowledge in this very life, thus I say this accomplishment is, Sāriputta. Without abandoning that speech, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there.
152. "Sāriputta, there are these four modes of generation. What are the four? Beings born in eggs, beings born in wombs, beings born in moisture, spontaneously born beings. And what, Sāriputta, are beings born in eggs? Those beings, Sāriputta, who are born breaking through an egg shell - this is called, Sāriputta, beings born in eggs. And what, Sāriputta, are beings born in wombs? Those beings, Sāriputta, who are born breaking through a membrane - this is called, Sāriputta, beings born in wombs. And what, Sāriputta, are beings born in moisture? Those beings, Sāriputta, who are born in rotting fish, or in a rotting corpse, or in rotting food, or in a cesspool, or in a sewer - this is called, Sāriputta, beings born in moisture. And what, Sāriputta, are spontaneously born beings? Gods, hell beings, some human beings, and some beings in states of misfortune - this is called, Sāriputta, spontaneously born beings. These, Sāriputta, are the four modes of generation.
"Whoever, Sāriputta, would say thus to me, knowing thus, seeing thus - 'There is no super-human achievement for the ascetic Gotama, no distinction of knowledge and vision worthy of the noble ones; the ascetic Gotama teaches a teaching hammered out by reasoning, following a line of inquiry, as a result of his own ingenuity' - without abandoning that speech, Sāriputta, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there. Just as, Sāriputta, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom would attain final liberating knowledge in this very life, thus I say this accomplishment is, Sāriputta. Without abandoning that speech, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there.
153. "Sāriputta, there are these five destinations. What five? Hell, the animal realm, the sphere of ghosts, human beings, gods. I understand hell, Sāriputta, and the path leading to hell, and the practice leading to hell; and how one practicing thus, upon the body's collapse at death, is reborn in a realm of misery, an unfortunate realm, a nether world, in hell - that too I understand. I understand the animal realm, Sāriputta, and the path leading to the animal realm, and the practice leading to the animal realm; and how one practicing thus, upon the body's collapse at death, is reborn in the animal realm - that too I understand. I understand the sphere of ghosts, Sāriputta, and the path leading to the sphere of ghosts, and the practice leading to the sphere of ghosts; and how one practicing thus, upon the body's collapse at death, is reborn in the sphere of ghosts - that too I understand. I understand human beings, Sāriputta, and the path leading to the human world, and the practice leading to the human world; and how one practicing thus, upon the body's collapse at death, is reborn among human beings - that too I understand. I understand gods, Sāriputta, and the path leading to the heavenly world, and the practice leading to the heavenly world; and how one practicing thus, upon the body's collapse at death, is reborn in a fortunate realm, in a heavenly world - that too I understand. I understand Nibbāna, Sāriputta, and the path leading to Nibbāna, and the practice leading to Nibbāna; and how one practicing thus, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwells in the liberation of mind and liberation by wisdom that are without mental corruptions - that too I understand.
154. "Here, Sāriputta, I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen in a realm of misery, an unfortunate realm, a nether world, in hell, experiencing exclusively painful, sharp, severe feelings. Just as, Sāriputta, there might be a charcoal pit, more than a man's height deep, full of glowing embers, without flame, without smoke. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched, by a direct path, heading for that very charcoal pit. A man with eyes, having seen him, might say thus - 'This good man is so practising and so conducting himself and has entered upon such a path that he will come to this very charcoal pit.' He might see him at a later time, fallen into that charcoal pit, experiencing exclusively painful, sharp, severe feelings. Just so indeed, Sāriputta, here I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn in a realm of misery, an unfortunate realm, a nether world, in hell.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen in a realm of misery, an unfortunate realm, a nether world, in hell, experiencing exclusively painful, sharp, severe feelings.
"But here, Sāriputta, I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn in the animal realm.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen in the animal realm, experiencing painful, sharp, severe feelings. Just as, Sāriputta, there might be a pit of excrement, more than a man's height deep, full of excrement. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched, by a direct path, heading for that very pit of excrement. A man with eyes, having seen him, might say thus - 'This good man is so practising and so conducting himself and has entered upon such a path that he will come to this very pit of excrement.' He might see him at a later time, fallen into that pit of excrement, experiencing painful, sharp, severe feelings. Just so indeed, Sāriputta, here I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn in the animal realm.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen in the animal realm, experiencing painful, sharp, severe feelings.
"But here, Sāriputta, I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn in the sphere of ghosts.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen in the sphere of ghosts, experiencing feelings abundant in suffering. Just as, Sāriputta, there might be a tree grown on uneven ground, with sparse leaves and foliage, with patchy shade. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched, by a direct path, heading for that very tree. A man with eyes, having seen him, might say thus - 'This good man is so practising and so conducting himself and has entered upon such a path that he will come to this very tree.' He might see him at a later time, in the shade of that tree, seated or lying down, experiencing feelings abundant in suffering. Just so indeed, Sāriputta, here I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn in the sphere of ghosts.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen in the sphere of ghosts, experiencing feelings abundant in suffering.
"But here, Sāriputta, I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn among human beings.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen among human beings, experiencing feelings that are abundant in happiness. Just as, Sāriputta, a tree grown on a level piece of ground with dense leaves and foliage, giving thick shade. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched, by a direct path, heading for that very tree. A man with eyes, having seen him, might say thus - 'This good man is so practising and so conducting himself and has entered upon such a path that he will come to this very tree.' He might see him at a later time, in the shade of that tree, seated or lying down, experiencing feelings that are abundant in happiness. Just so indeed, Sāriputta, here I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn among human beings.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen among human beings, experiencing feelings that are abundant in happiness.
"But here, Sāriputta, I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn in a fortunate realm, in a heavenly world.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen in a fortunate realm, in a heavenly world, experiencing exclusively pleasant feelings. Just as, Sāriputta, there might be a mansion, and in it a pinnacle chamber, plastered inside and out, sheltered from the wind, with bolts fastened and windows closed. In it there might be a divan spread with a long-fleeced woollen cover, spread with a white woollen cover, spread with a woollen cover embroidered with flowers, with an excellent antelope-hide spread, with a canopy above and red cushions at both ends. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched, by a direct path, heading for that very mansion. A man with eyes, having seen him, might say thus - 'This good man is so practising and so conducting himself and has entered upon such a path that he will come to this very mansion.' He might see him at a later time, in that mansion, in that pinnacle chamber, on that divan, seated or lying down, experiencing exclusively pleasant feelings. Just so indeed, Sāriputta, here I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that upon the body's collapse at death he will be reborn in a fortunate realm, in a heavenly world.' I see him at a later time with the divine eye, which is pure and surpasses the human, upon the body's collapse at death, arisen in a fortunate realm, in a heavenly world, experiencing exclusively pleasant feelings.
"But here, Sāriputta, I understand a certain person, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he will dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.' I see him at a later time, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwelling in the liberation of mind and liberation by wisdom that are without mental corruptions, experiencing exclusively pleasant feelings. Just as, Sāriputta, there might be a pond with clear water, with sweet water, with cool water, with pure water, with good fords, delightful. And not far from it there might be a dense jungle thicket. Then a man might come along, overcome by heat, afflicted by heat, weary, thirsty and parched, by a direct path, heading for that very pond. A man with eyes, having seen him, might say thus - 'This good man is so practising and so conducting himself and has entered upon such a path that he will come to this very pond.' He might see him at a later time, having plunged into that pond, having bathed and drunk, having allayed all disturbance, weariness and fever, having come out, in that jungle thicket, seated or lying down, experiencing exclusively pleasant feelings. Just so indeed, Sāriputta, here I understand a certain person thus, having encompassed his mind with my mind - 'This person is so practising and so conducting himself and has entered upon such a path that with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, he will dwell in the liberation of mind and liberation by wisdom that are without mental corruptions.' I see him at a later time, with the elimination of the mental corruptions, in this very life, having realised by direct knowledge himself, having attained, dwelling in the liberation of mind and liberation by wisdom that are without mental corruptions, experiencing exclusively pleasant feelings. These, Sāriputta, are the five destinations.
"Whoever, Sāriputta, would say thus to me, knowing thus, seeing thus - 'There is no super-human achievement for the ascetic Gotama, no distinction of knowledge and vision worthy of the noble ones; the ascetic Gotama teaches a teaching hammered out by reasoning, following a line of inquiry, as a result of his own ingenuity' - without abandoning that speech, Sāriputta, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there. Just as, Sāriputta, a monk accomplished in morality, accomplished in concentration, accomplished in wisdom would attain final liberating knowledge in this very life, thus I say this accomplishment is, Sāriputta: 'Without abandoning that speech, without abandoning that thought, without relinquishing that view, he is deposited in hell as if carried there.'
155. "I directly know, Sāriputta, that I have practised the holy life endowed with four factors - I was an austere ascetic, a supreme austere ascetic, I was rough, supremely rough, I was one who detests, supremely one who detests, I was secluded, supremely secluded. Therein, Sāriputta, this was for me by way of my austere asceticism - I was a naked ascetic, of loose habits, licking my hands, not one who comes when asked 'Come, venerable sir,' not one who stops when asked 'Stop, venerable sir'; I did not accept food brought to me, nor food specifically prepared for me, nor an invitation. I did not accept food from the mouth of a pot, I did not accept food from the mouth of a bowl, nor across a threshold where a goat stands, nor across a stick, nor across a pestle, nor from two eating together, nor from a pregnant woman, nor from a nursing woman, nor from a woman who has gone among men, nor from where food has been collected, nor where a dog is standing by, nor where flies are swarming; I did not drink fish, nor meat, nor liquor, nor fermented drink, nor rice-water; I was a one-house man taking one morsel, or a two-house man taking two morsels, etc. or a seven-house man taking seven morsels; I sustained myself with one small dish of food, I sustained myself with two small dishes of food, etc. I sustained myself with seven small dishes of food; I took food once a day, I took food once every two days, etc. I took food once every seven days; thus I dwelt devoted to the practice of eating food in rotation even up to half a month.
"I was one who feeds on vegetables, or one who feeds on millet, or one who feeds on wild rice, or one who feeds on leather scraps, or one who feeds on moss, or one who feeds on rice bran, or one who feeds on rice scum, or one who feeds on sesame flour, or one who feeds on grass, or one who feeds on cow dung; I sustained myself on forest roots and fruits, feeding on fallen fruits.
"I wore hempen garments, I wore mixed garments, I wore shroud-cloth, I wore rag-robes, I wore bark-cloth, I wore cheetah hide, I wore a cloak of cheetah hide, I wore kusa-grass garments, I wore bark garments, I wore wood-shaving garments, I wore a blanket of human hair, I wore a blanket of horse-tail hair, I wore owl-feather garments; I was one who plucks out hair and beard, being devoted to the practice of plucking out hair and beard; I was one who stands upright, having rejected seats; I was one who squats, being devoted to the striving of squatting; I was one who lies on thorns, making my sleeping place on a bed of thorns; I dwelt devoted to the practice of going down into the water three times including the evening - thus I dwelt devoted to the practice of mortifying and tormenting the body in manifold ways. This, Sāriputta, was for me by way of my austere asceticism.
156. "Therein, Sāriputta, this was for me in my roughness - muddy dirt accumulated on my body over many years had become encrusted. Just as, Sāriputta, a tinduka tree stump accumulated over many years becomes encrusted, just so, Sāriputta, muddy dirt accumulated on my body over many years had become encrusted. It did not occur to me, Sāriputta, thus - 'Oh, may I wipe off this muddy dirt with my hand, or may others wipe off this muddy dirt with their hands.' Thus indeed it did not occur to me, Sāriputta. This, Sāriputta, was for me in my roughness.
"Therein, Sāriputta, this was for me in my scrupulousness - I, Sāriputta, went forward mindfully, went back mindfully, even towards a drop of water my compassion was present - 'Let me not bring destruction to small creatures gone to uneven places.' This, Sāriputta, was for me in my scrupulousness.
"Therein, Sāriputta, this was for me in my seclusion - I, Sāriputta, having plunged into a certain forest haunt, dwelt there. Whenever I saw a cowherd or a cattle herder or a grass carrier or a wood carrier or a forest worker, I would flee from forest to forest, from thicket to thicket, from low ground to low ground, from high ground to high ground. What is the reason for this? 'Let them not see me, and let me not see them.' Just as, Sāriputta, a forest deer, having seen humans, flees from forest to forest, from thicket to thicket, from low ground to low ground, from high ground to high ground, just so I, Sāriputta, whenever I saw a cowherd or a cattle herder or a grass carrier or a wood carrier or a forest worker, would flee from forest to forest, from thicket to thicket, from low ground to low ground, from high ground to high ground. What is the reason for this? 'Let them not see me, and let me not see them.' This, Sāriputta, was for me in my seclusion.
"I, Sāriputta, going on all fours, having approached those cow-sheds from which the cattle had departed and the cowherds had gone away, would eat the dung of young calves, of suckling calves, of milk-drinking calves. And as long as, Sāriputta, my own urine and faeces was not exhausted, I would eat my own urine and faeces. This, Sāriputta, was for me in my eating of great filth.
157. "I, Sāriputta, having plunged into a certain frightful jungle thicket, dwelt there. There, Sāriputta, regarding the frightfulness of that frightful jungle thicket, this is what happens - whoever not free from lust enters that jungle thicket, for the most part his hairs stand on end. I, Sāriputta, on those nights that are cold, wintry, during the eight days between the months, at the time of snowfall, on such nights I dwelt at night in the open air, by day in the jungle thicket; in the last month of summer I dwelt by day in the open air, at night in the jungle thicket. So much so, Sāriputta, that this simple verse, never heard before, came to my mind -
Naked, not sitting by a fire, the sage devoted to the search."
"I, Sāriputta, make my sleeping place in a cemetery, using charnel bones as a cushion. So much so, Sāriputta, that village louts, having approached, would spit on me, urinate on me, scatter dust on me, and insert sticks into my ear-holes. But I do not directly know that I aroused an evil mind towards them. This, Sāriputta, was my abiding in equanimity.
158. "There are indeed, Sāriputta, some ascetics and brahmins who hold such views and such opinions - 'Purification is through food.' They said thus: 'We sustain ourselves on jujube fruits.' They eat jujube fruits, they eat jujube powder, they drink jujube water - they consume various kinds of jujube preparations. I directly know, Sāriputta, that I took only a single jujube fruit as food. Now, Sāriputta, you might think thus - 'Surely the jujube fruit was large at that time.' But this, Sāriputta, should not be seen thus. Even then the jujube fruit was at most just as it is now. When I, Sāriputta, was taking only a single jujube fruit as food, my body reached a state of extreme emaciation. Just as the joints of eighty-year-old reeds or dark-coloured reeds, just so were my limbs and minor limbs because of that very little food. Just as a camel's hoof, just so were my buttocks because of that very little food. Just as a string of beads, just so was my backbone with its vertebrae protruding and sunken because of that very little food. Just as the rafters of an old hall become broken and collapsed, just so my ribs became broken and collapsed because of that very little food. Just as in a deep well the water-stars are seen sunk deep and shimmering, just so in my eye-sockets the pupils of my eyes were seen sunk deep and shimmering because of that very little food. Just as a bitter gourd cut unripe becomes shrivelled and withered by wind and heat, just so the skin of my head became shrivelled and withered because of that very little food. So I, Sāriputta, thinking 'I will touch the skin of my belly,' would grasp just the backbone, thinking 'I will touch the backbone,' would grasp just the skin of my belly, so much, Sāriputta, had the skin of my belly clung to my backbone because of that very little food. So I, Sāriputta, thinking 'I will defecate or urinate,' would fall down headlong right there because of that very little food. So I, Sāriputta, soothing that very body, would rub my limbs with my hand. As I, Sāriputta, rubbed my limbs with my hand, the hairs, rotten at the roots, fell from my body because of that very little food.
159. "There are indeed, Sāriputta, some ascetics and brahmins who hold such views and such opinions - 'Purification is through food.' They said thus: 'We sustain ourselves on mung beans' etc. 'We sustain ourselves on sesame seeds' etc. 'We sustain ourselves on rice grains.' They eat rice grains, they eat rice powder, they drink rice water - they consume various kinds of rice preparations. I directly know, Sāriputta, that I took only a single rice grain as food. Now, Sāriputta, you might think thus - 'Surely the rice grain was large at that time.' But this, Sāriputta, should not be seen thus. Even then the rice grain was at most just as it is now. When I, Sāriputta, was taking only a single rice grain as food, my body reached a state of extreme emaciation. Just as the joints of eighty-year-old reeds or dark-coloured reeds, just so were my limbs and minor limbs because of that very little food. Just as a camel's hoof, just so were my buttocks because of that very little food. Just as a string of beads, just so was my backbone with its vertebrae protruding and sunken because of that very little food. Just as the rafters of an old hall become broken and collapsed, just so my ribs became broken and collapsed because of that very little food. Just as in a deep well the water-stars are seen sunk deep and shimmering, just so in my eye-sockets the pupils of my eyes were seen sunk deep and shimmering because of that very little food. Just as a bitter gourd cut unripe becomes shrivelled and withered by wind and heat, just so the skin of my head became shrivelled and withered because of that very little food. So I, Sāriputta, thinking 'I will touch the skin of my belly,' would grasp just the backbone, thinking 'I will touch the backbone,' would grasp just the skin of my belly. So much, Sāriputta, had the skin of my belly clung to my backbone because of that very little food. So I, Sāriputta, thinking 'I will defecate or urinate,' would fall down headlong right there because of that very little food. So I, Sāriputta, soothing that very body, would rub my limbs with my hand. As I, Sāriputta, rubbed my limbs with my hand, the hairs, rotten at the roots, fell from my body because of that very little food.
"Yet even by that conduct, by that practice, by that performance of austerities, I did not attain any super-human achievement, any distinction of knowledge and vision worthy of the noble ones. What is the reason for this? Because of not attaining this very noble wisdom, which noble wisdom when attained is noble and leading to liberation, leads one who practises it to the complete destruction of suffering.
160. "There are indeed, Sāriputta, some ascetics and brahmins who hold such views and such opinions - 'Purification is through wandering in the round of rebirths.' But there is no wandering in the round of rebirths easy to obtain, Sāriputta, that has not been wandered through by me during this long period of time, except for the gods of the Pure Abodes. If I were to wander among the gods of the Pure Abodes, Sāriputta, I would not come back again to this world.
"There are indeed, Sāriputta, some ascetics and brahmins who hold such views and such opinions - 'Purification is through rebirth.' But there is no rebirth easy to obtain, Sāriputta, that has not been attained by me during this long period of time, except for the gods of the Pure Abodes. If I were to be reborn among the gods of the Pure Abodes, Sāriputta, I would not come back again to this world.
"There are indeed, Sāriputta, some ascetics and brahmins who hold such views and such opinions - 'Purification is through residence.' But there is no residence easy to obtain, Sāriputta, that has not been dwelt in by me during this long period of time, except for the gods of the Pure Abodes. If I were to dwell among the gods of the Pure Abodes, Sāriputta, I would not come back again to this world.
"There are indeed, Sāriputta, some ascetics and brahmins who hold such views and such opinions - 'Purification is through sacrifice.' But there is no sacrifice easy to obtain, Sāriputta, that has not been offered by me during this long period of time, and that as a king or as a properly anointed noble of the warrior caste or as a wealthy brahmin.
"There are indeed, Sāriputta, some ascetics and brahmins who hold such views and such opinions - 'Purification is through tending the fire.' But there is no fire easy to obtain, Sāriputta, that has not been tended by me during this long period of time, and that as a king or as a properly anointed noble of the warrior caste or as a wealthy brahmin.
161. "There are indeed, Sāriputta, some ascetics and brahmins who hold such views and such opinions - 'As long as this good man is young, a youth with jet-black hair, endowed with the blessing of youth, in the first stage of life, just so long is he endowed with the supreme lucidity of wisdom. But when this good man becomes old, aged, elderly, one who has traversed the span of life, advanced in years, eighty or ninety or a hundred years old by birth, then he declines from that lucidity of wisdom.' But this, Sāriputta, should not be seen thus. I am now, Sāriputta, old, aged, elderly, one who has traversed the span of life, advanced in years. My age is now eighty years. Suppose I had here, Sāriputta, four disciples with a life span of a hundred years, living for a hundred years, endowed with the supreme mindfulness and understanding and resolution and with the supreme lucidity of wisdom. Just as, Sāriputta, a skilled archer, trained, practised, experienced, with a light arrow could with little difficulty shoot across the shadow of a palm tree, so endowed with supreme mindfulness, so endowed with supreme understanding, so endowed with supreme resolution, so endowed with the supreme lucidity of wisdom. They might ask me questions again and again concerning the four establishments of mindfulness, and being asked I would answer them, and they would remember my answer as answered, and they would not ask me a second time further. Except for eating, drinking, chewing and tasting, except for defecating and urinating, except for dispelling sleepiness and fatigue, the Truth-finder's proclamation of the Teaching would not be exhausted, Sāriputta, the Truth-finder's terms and phrases of the Teaching would not be exhausted, the Truth-finder's discernment in answering questions would not be exhausted. Then those four disciples of mine with a life span of a hundred years, living for a hundred years, would die by the elapse of a hundred years. Even if you were to carry me about on a small bed, Sāriputta, there would be no alteration in the Truth-finder's lucidity of wisdom. Whatever, Sāriputta, one speaking rightly would say - 'A being having the nature of non-confusion has arisen in the world for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans', this indeed one speaking rightly would say of me - 'A being having the nature of non-confusion has arisen in the world for the welfare of many people, for the happiness of many people, out of compassion for the world, for the good, welfare, and happiness of gods and humans.'"
162. Now at that time the Venerable Nāgasamāla was standing behind the Blessed One, fanning the Blessed One. Then the Venerable Nāgasamāla said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! For indeed, Venerable Sir, having heard this exposition of the Teaching, my hairs stood on end. What, Venerable Sir, is the name of this exposition of the Teaching?" "Therefore, Nāgasamāla, remember this exposition of the Teaching as 'The Hair-raising Exposition'."
This is what the Blessed One said. Delighted, the Venerable Nāgasamāla rejoiced in what the Blessed One had said.
The Greater Discourse on the Lion's Roar is concluded as second.