MN12 — The Great Discourse on the Lion's Roar

Thus have I heard: At one time, the Blessed One was living in Vesālī, in the Great Wood, at the Hall with the Peaked Roof.

Now at that time, Sunakkhatta, a son of the Licchavis, had recently left this Dhamma and Discipline.

He was going around Vesālī, saying, There is nothing superhuman about the ascetic Gotama; he is not distinguished in knowing and vision. The ascetic Gotama teaches a Dhamma hammered out by reasoning, following his own line of inquiry as it occurs to him. And the Dhamma he teaches leads to the complete destruction of suffering for one who practices it.

Then, in the morning, the Venerable Sāriputta, having dressed and taken his bowl and outer robe, entered Vesālī for alms.

The Venerable Sāriputta heard Sunakkhatta, the son of the Licchavis, going around Vesālī, saying, There is nothing superhuman about the ascetic Gotama; he is not distinguished in knowing and vision. The ascetic Gotama teaches a Dhamma hammered out by reasoning, following his own line of inquiry as it occurs to him. And the Dhamma he teaches leads to the complete destruction of suffering for one who practices it.

Then, having walked for alms in Vesālī and returned from his alms round after his meal, the Venerable Sāriputta went to the Blessed One, and after paying homage to him, sat down to one side. Sitting to one side, the Venerable Sāriputta said to the Blessed One, Sunakkhatta, the son of the Licchavis, has recently left this Dhamma and Discipline. He is going around Vesālī, saying, There is nothing superhuman about the ascetic Gotama; he is not distinguished in knowing and vision. The ascetic Gotama teaches a Dhamma hammered out by reasoning, following his own line of inquiry as it occurs to him. And the Dhamma he teaches leads to the complete destruction of suffering for one who practices it.

Sāriputta, Sunakkhatta is an angry, foolish man. It is out of anger that he speaks such words. Thinking to speak ill of me, Sunakkhatta actually praises me. For, one who says, The Dhamma he teaches leads to the complete destruction of suffering for one who practices it, speaks praise of me.

It is indeed, that Sunakkhatta, the foolish man, does not have faith in me, thinking, The Blessed One is an Arahant, a Fully Enlightened One, perfect in true knowing and conduct, sublime, knower of worlds, incomparable leader of persons to be tamed, teacher of gods and humans, the Enlightened One, the Blessed One.

Indeed, the foolish man Sunakkhatta will not have faith in me, thinking, Thus the Blessed One experiences various kinds of supernormal powers: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unimpeded through walls, enclosures, and mountains as if through space; he dives in and out of the earth as if it were water; he walks on water without sinking as if on land; he flies cross-legged through the sky like a bird with wings; he touches and strokes with his hand the sun and moon, so powerful and mighty; and he has power over his body as far as the Brahma world.

Indeed, the foolish man Sunakkhatta will not have faith in me, thinking, Thus the Blessed One, with the divine ear element, purified and surpassing the human, hears both kinds of sounds, divine and human, whether far or near.

Indeed, the foolish man Sunakkhatta will not have faith in me, thinking, Thus the Blessed One, by encompassing the minds of other beings, other individuals, understands 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 hatred as a mind with hatred,

He understands a mind without hatred as a mind without hatred;

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 an unexalted mind as an unexalted 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.

There are these ten Tathāgata's powers, with which the Tathāgata, endowed with these powers, claims the bull's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

What are the ten?

Here, the Tathāgata understands as it really is the possible as possible and the impossible as impossible.

Indeed, the Tathāgata knows as it really is the possible as possible and the impossible as impossible. This, too, is a Tathāgata's power, by which the Tathāgata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

Again, the Tathāgata knows as it really is the result of actions undertaken in the past, future, and present, by way of possibilities and causes.

Indeed, the Tathāgata knows as it really is the result of actions undertaken in the past, future, and present, by way of possibilities and causes. This, too, is a Tathāgata's power, by which the Tathāgata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

Again, the Tathāgata knows as it really is the path leading to all destinations.

Indeed, the Tathāgata knows as it really is the path leading to all destinations. This, too, is a Tathāgata's power, by which the Tathāgata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

Again, the Tathāgata knows as it really is the world with its various and different elements.

Indeed, the Tathāgata knows as it really is the world with its various and different elements. This, too, is a Tathāgata's power, by which the Tathāgata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

Again, the Tathāgata knows as it really is the different inclinations of beings.

Indeed, the Tathāgata knows as it really is the different inclinations of beings. This, too, is a Tathāgata's power, by which the Tathāgata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

Again, the Tathāgata knows as it really is the disposition of the faculties of other beings, other persons.

Indeed, the Tathāgata knows as it really is the disposition of the faculties of other beings, other persons. This, too, is a Tathāgata's power, by which the Tathāgata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

Again, the Tathāgata knows as it really is the defilement, the cleansing, and the emergence in regard to the meditative absorptions, liberations, concentrations, and attainments.

Sariputta, the Tathagata knows the defilement, purification, and emergence regarding the jhanas, liberations, concentrations, and attainments as they really are. This too, is a Tathagata's power, by which the Tathagata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Brahma-wheel.

Furthermore, the Tathagata recollects his manifold past lives, that is, 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 eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion.

Sariputta, the Tathagata recollects his manifold past lives, that is, one birth, two births, and so on, thus with their aspects and particulars, he recollects his manifold past lives. This too, is a Tathagata's power, by which the Tathagata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Brahma-wheel.

Furthermore, the Tathagata, with the divine eye, purified and surpassing the human, sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions.

Sariputta, the Tathagata, with the divine eye, purified and surpassing the human, sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions.

Furthermore, the Tathagata, by realizing for himself with direct knowing, here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints.

Sariputta, the Tathagata, by realizing for himself with direct knowing, here and now enters upon and abides in the deliverance of mind and deliverance by wisdom that are taintless with the destruction of the taints. This too, is a Tathagata's power, by which the Tathagata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Brahma-wheel.

These, are the ten powers of a Tathagata, by which the Tathagata claims the chief bull's place, roars his lion's roar in the assemblies, and sets rolling the Brahma-wheel.

Whoever, might say of me, knowing and seeing thus...

There is no higher human quality, no special knowing and vision, in the ascetic Gotama; the ascetic Gotama teaches a doctrine that is merely the product of reasoning and reflection, and is his own invention.

Without abandoning that speech, without abandoning that mind, without relinquishing that view, one is cast into hell as if thrown there, Sāriputta.

Just as, a disciple who is accomplished in virtue, concentration, and wisdom would attain enlightenment in this very life, so too, I declare this.

Without abandoning that speech, without abandoning that mind, without relinquishing that view, one is cast into hell as if thrown there.

There are these four confidences, that the Tathāgata possesses, by which he claims the position of the bull among men, roars his lion's roar in the assemblies, and sets rolling the Wheel of Brahma.

What are the four?

These things have not been realized by me through enlightenment, thus I declare. In this matter, I do not see any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world who could rightly challenge me.

Not seeing any such sign, I dwell in security, fearlessness, and confidence.

These taints have not been destroyed by me, thus I declare. In this matter, I do not see any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world who could rightly challenge me.

Not seeing any such sign, I dwell in security, fearlessness, and confidence.

These things that are obstacles have been declared, but they do not lead to obstacles when practiced, thus I declare. In this matter, I do not see any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world who could rightly challenge me.

Not seeing any such sign, I dwell in security, fearlessness, and confidence.

The teaching that has been given does not lead to the complete destruction of suffering for the one who practices it, thus I declare. In this matter, I do not see any ascetic or brahmin or deity or Māra or Brahmā or anyone in the world who could rightly challenge me.

Not seeing any such sign, I dwell in security, fearlessness, and confidence.

These, are the four confidences of the Tathāgata, with which the Tathāgata, endowed with these confidences, claims the position of the bull, roars his lion's roar in the assemblies, and sets rolling the wheel of Brahma.

If, someone were to say of me, knowing and seeing thus, There is no higher human state, no distinction in knowing and vision worthy of the noble ones in the ascetic Gotama; the ascetic Gotama teaches a doctrine hammered out by reasoning, following a line of inquiry, and as a personal view,

without abandoning that speech, without abandoning that thought, without relinquishing that view, he would be cast into hell as if he were thrown there.

Just as, a disciple endowed with virtue, concentration, and wisdom would attain the highest knowing in this very life, so I declare, that this is the case.

Without abandoning that speech, without abandoning that thought, without relinquishing that view, he would be cast into hell as if he were thrown there.

There are, 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 Thirty-Three Gods, the assembly of Māra, the assembly of Brahmā: these, are the eight assemblies.

Endowed with these four confidences, the Tathāgata approaches and enters these eight assemblies.

I recall, having approached many hundreds of assemblies of nobles.

There I have sat down, conversed, and engaged in discussions.

Yet, I do not see any sign of fear or timidity arising in me.

Not seeing any such sign, I dwell in safety, fearlessness, and confidence.

I recall, having approached many hundreds of assemblies of brahmins...

householders...

ascetics...

the Four Great Kings...

the Thirty-Three Gods...

Māra...

Brahmā.

There too I have sat down, conversed, and engaged in discussions.

Yet, I do not see any sign of fear or timidity arising in me.

Not seeing any such sign, I dwell in safety, fearlessness, and confidence.

If, someone were to say of me, knowing and seeing thus...

There is no higher human quality in the ascetic Gotama, no special knowing and vision worthy of the noble ones; the ascetic Gotama teaches a doctrine that is merely the product of reasoning, following a line of inquiry, and is self-conceived.

Without abandoning that speech, without abandoning that mind, without relinquishing that view, one is cast into hell as if thrown there.

Just as, a disciple who is accomplished in virtue, concentration, and wisdom would attain enlightenment in this very life, so too, I say this.

Without abandoning that speech, without abandoning that mind, without relinquishing that view, one is cast into hell as if thrown there.

There are, four kinds of birth.

What are the four?

The egg-born birth, the womb-born birth, the moisture-born birth, and the spontaneous birth.

And what, is the egg-born birth?

Those beings, that are born by breaking out of an eggshell: this is called the egg-born birth.

And what, is the womb-born birth?

Those beings, that are born by breaking out of a membrane: this is called the womb-born birth.

And what, is the moisture-born birth?

Those beings, that are born in rotting fish, in a rotting corpse, in rotting rice, in a damp place, or in a swamp: this is called the moisture-born birth.

And what, is the spontaneous birth?

Deities, hell beings, some humans, and some beings in the lower realms: this is called the spontaneous birth.

These, are the four kinds of birth.

Whoever, knowing and seeing thus, would say of me: There is no higher human quality in the ascetic Gotama, no special knowing and vision worthy of the noble ones; the ascetic Gotama teaches a doctrine that is merely the product of reasoning, following a line of inquiry, and is self-conceived, without abandoning that speech, without abandoning that mind, without relinquishing that view, one is cast into hell as if thrown there.

Just as, a disciple who is accomplished in virtue, concentration, and wisdom would attain enlightenment in this very life, so too, I say this.

Without abandoning that speech, without abandoning that mind, without relinquishing that view, one is cast into hell as if thrown there.

There are, five destinations.

What are the five?

Hell, the animal realm, the realm of ghosts, the human realm, and the realm of deities.

I know, hell and the path leading to hell, and the way of practice leading to hell;

and I know how one, having practiced in such a way, with the breaking up of the body, after death, is reborn in a state of woe, a bad destination, a lower realm, in hell.

I know, the animal realm and the path leading to the animal realm, and the way of practice leading to the animal realm;

and I know how one, having practiced in such a way, with the breaking up of the body, after death, is reborn in the animal realm.

I know, the realm of ghosts and the path leading to the realm of ghosts, and the way of practice leading to the realm of ghosts; and I know how one, having practiced in such a way, with the breaking up of the body, after death, is reborn in the realm of ghosts.

I know, the human world and the path leading to the human world, and the way of practice leading to the human world; and I know how one, having practiced in such a way, with the breaking up of the body, after death, is reborn among humans.

I know, the heavenly world and the path leading to the heavenly world, and the way of practice leading to the heavenly world; and I know how one, having practiced in such a way, with the breaking up of the body, after death, is reborn in a good destination, in the heavenly world.

I know, Nibbāna and the path leading to Nibbāna, and the way of practice leading to Nibbāna; and I know how one, having practiced in such a way, with the destruction of the taints, attains in this very life the taintless liberation of mind, liberation by wisdom, having realized it for oneself with direct knowing.

Here, I know a certain person with my mind, having comprehended his mind: such a person is practicing in such a way, and is conducting himself in such a way, and has entered upon such a path, that with the breaking up of the body, after death, he will be reborn in a state of woe, a bad destination, a lower realm, in hell.

I see him, at a later time, with my divine eye, which is purified and surpasses the human, having broken up the body, after death, reborn in a state of woe, a bad destination, a lower realm, in hell, experiencing exclusively painful, intense, sharp feelings.

Just as, a pit of coals, full of burning coals, without flame or smoke.

Then a man comes, scorched and exhausted by the heat, thirsty and parched, on a path leading directly to that pit of coals.

A seeing person, having seen him, would say thus:

This person is practicing in such a way, and is conducting himself in such a way, and has entered upon such a path, that he will come to this very pit of coals.

At another time, one might see him fallen into a pit of burning embers, experiencing intense, sharp, and bitter pain.

In the same way, I understand with my mind, having comprehended the mind of a certain person here: this person is practicing in such a way, behaving in such a way, and has mounted the path in such a way that after the breaking up of the body, after death, he will be reborn in a state of misery, a bad destination, a lower realm, in hell.

I see him at another time with my divine eye, which is purified and surpasses the human, after the breaking up of the body, after death, reborn in a state of misery, a bad destination, a lower realm, in hell, experiencing intense, sharp, and bitter pain.

Here, I understand with my mind, having comprehended the mind of a certain person here: this person is practicing in such a way, behaving in such a way, and has mounted the path in such a way that after the breaking up of the body, after death, he will be reborn in the animal realm.

I see him at another time with my divine eye, which is purified and surpasses the human, after the breaking up of the body, after death, reborn in the animal realm, experiencing intense, sharp, and bitter pain.

Just as, there might be a cesspit full of excrement, more than a man's height deep, full of excrement.

Then a man might come, oppressed and overcome by the heat, exhausted, thirsty, and parched, and he would set out on a path leading directly to that cesspit.

A man with eyes, seeing him, would say, This man is practicing in such a way, behaving in such a way, and has mounted the path in such a way that he will come to this very cesspit.

He would see him at another time fallen into that cesspit, experiencing intense, sharp, and bitter pain.

I see him at another time with the divine eye, purified and surpassing the human, having passed away from this body and been reborn in the realm of the departed, experiencing much suffering.

Just as, a tree growing on uneven ground has sparse leaves and scanty shade.

Then a man, scorched and exhausted by the heat, thirsty and parched, would come along a path leading directly to that tree.

A man with sight, seeing him, would say, This man is proceeding and behaving in such a way, and has taken the path, that he will reach that tree.

He would see him at another time sitting or lying in the shade of that tree, experiencing much suffering.

In the same way, I, with the mind encompassing the mind, understand a certain person here: This person is proceeding and behaving in such a way, and has taken the path, that he will be reborn in the realm of the departed after the breaking up of the body and death.

I see him at another time with the divine eye, purified and surpassing the human, having passed away from this body and been reborn in the realm of the departed, experiencing much suffering.

But here, I understand a certain person with the mind encompassing the mind: This person is proceeding and behaving in such a way, and has taken the path, that he will be reborn among humans after the breaking up of the body and death.

I see him at another time with the divine eye, purified and surpassing the human, having passed away from this body and been reborn among humans, experiencing much happiness.

Just as, a tree growing on even ground has abundant leaves and ample shade.

Then a man, scorched and exhausted by the heat, thirsty and parched, would come along a path leading directly to that tree.

A man with sight, seeing him, would say, This man is proceeding and behaving in such a way, and has taken the path, that he will reach that tree.

He would see him at another time sitting or lying in the shade of that tree, experiencing much happiness.

In the same way, I, with the mind encompassing the mind, understand a certain person here: This person is proceeding and behaving in such a way, and has taken the path, that he will be reborn among humans after the breaking up of the body and death.

I see him at another time with my divine eye, purified and surpassing human vision, having passed away and been reborn among humans, experiencing abundant pleasant sensations.

Here, I understand a certain person with my mind, having comprehended with my mind: This person is practicing in such a way, and is conducting himself in such a way, and has entered upon such a path, that upon the breaking up of the body, after death, he will be reborn in a good destination, in a heavenly world.

I see him at another time with my divine eye, purified and surpassing human vision, having passed away and been reborn in a good destination, in a heavenly world, experiencing exclusively pleasant sensations.

Just as, there might be a palace with a gabled roof, plastered inside and out, draft-free, with well-fitted doors and windows.

There might be a couch spread with rugs, blankets, and counterpanes, with a deerskin cover, with a canopy above, and red bolsters at both ends.

Then a man might come, overcome by heat, exhausted, thirsty, and parched, on a single path, aiming for that very palace.

A seeing man, having seen him, might say: This man is practicing in such a way, and is conducting himself in such a way, and has entered upon such a path, that he will reach that very palace.

He might see him at another time, sitting or lying down on that couch in that gabled roof palace, experiencing exclusively pleasant sensations.

In the same way, I understand a certain person with my mind, having comprehended with my mind: This person is practicing in such a way, and is conducting himself in such a way, and has entered upon such a path, that upon the breaking up of the body, after death, he will be reborn in a good destination, in a heavenly world.

Here, I understand a certain person with my mind, having comprehended with my mind: This person is practicing in such a way, and is conducting himself in such a way, and has entered upon such a path, that with the destruction of the taints, he will realize for himself with direct knowing, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, will dwell in it.

I see him at another time, with the destruction of the taints, having realized for himself with direct knowing, in this very life, the taintless liberation of mind, liberation by wisdom, and having attained it, dwelling in it, experiencing exclusively pleasant sensations.

Just as, a pond with clear, cool, and clean water, well-established and delightful, is not far from a dense forest. Then a man, oppressed and exhausted by the heat, thirsty and parched, would come along a path leading directly to that pond. A man with good eyesight, seeing him, would say, This man is proceeding correctly, he is on the right path, and he will reach that very pond.

Later, he would see that man having entered the pond, bathed, drunk, and having allayed all his distress, fatigue, and fever, having come out, sitting or lying down in the forest grove, experiencing extreme happiness.

In the same way, I, with my mind encompassing the mind of a certain person, understand, This person is proceeding correctly, he is on the right path, and he will, by the destruction of the taints, attain the taintless liberation of mind and liberation by wisdom, having realized it for himself with direct knowing in this very life.

Later, I see that person, by the destruction of the taints, having attained the taintless liberation of mind and liberation by wisdom, having realized it for himself with direct knowing in this very life, experiencing extreme happiness.

These, are the five destinations.

If someone were to say to me, knowing and seeing thus, There is no higher human state, no distinction in knowing and vision worthy of the noble ones for the ascetic Gotama; the ascetic Gotama teaches a doctrine beaten out by reasoning, following a line of inquiry, and as a product of his own intellect, without abandoning that speech, without abandoning that mind, without relinquishing that view, he would be cast into hell as if he were thrown there.

Just as, a disciple accomplished in virtue, concentration, and wisdom would attain final knowing in this very life; so too, I say, without abandoning that speech, without abandoning that mind, without relinquishing that view, he would be cast into hell as if he were thrown there.

I, recall having practiced the holy life complete in four factors:

I was an ascetic, extremely austere, extremely scrupulous, extremely repulsive, extremely secluded.

In that, my austerity was such that I went naked, was of loose conduct, a hand-licker, not coming when invited, not stopping when asked; I did not accept food brought or prepared for me or any invitation.

I do not accept food that has been placed in the mouth of a pot, nor food placed in the mouth of a ladle, nor food placed between two goats, nor food placed between two sticks, nor food placed between two pestles, nor food being eaten by two people, nor food from a pregnant woman, nor food from a nursing woman, nor food from a woman who is with a man, nor food from a place where it is suspected to be impure, nor food from a place where flies are swarming; I do not drink fish, meat, alcohol, beer, or water with husks.

I live in one house and eat one meal, or I live in two houses and eat two meals, ... up to living in seven houses and eating seven meals.

I sustain myself with one donation, or with two donations, ... up to sustaining myself with seven donations.

I eat food for one day, or for two days, ... up to eating food for seven days; thus, I engage in such practices of eating at intervals of half a month.

I eat rice, or wild rice, or barley, or millet, or husked rice, or broken rice, or rice bran, or oil-cake, or grass, or cow dung, or I sustain myself with forest roots and fruits, eating fallen fruits.

I wear hemp garments, or shrouds, or refuse rags, or bark garments, or antelope skins, or strips of antelope skins, or kusa grass garments, or bark garments, or wooden garments, or hair blankets, or woolen blankets, or owl feathers.

I practice pulling out hair and beard, engaging in the practice of pulling out hair and beard.

I live standing, refusing a seat.

I practice the squatting posture, engaging in the practice of squatting.

I lie on a bed of thorns, making my bed on a bed of thorns.

I practice immersing myself in water three times a day:

thus, I engage in various kinds of practices for the mortification and torment of the body.

This, is my practice of austerity.

In this regard, it is rough for me:

dust and dirt accumulate on my body over many years, forming a crust.

Just as, a tinduka tree accumulates dust and dirt over many years, forming a crust, so too, dust and dirt accumulate on my body over many years, forming a crust.

For me, it does not occur, Oh, if only I could wipe off this dust and dirt with my hand, or if others could wipe off this dust and dirt with their hands.

It is not so, Sāriputta.

This, is rough for me.

In this regard, it is repulsive for me:

Therefore, I proceed mindfully, I retreat mindfully, and even for a drop of water, compassion is established in me, thinking, May I not cause harm to any small creature.

This, is repulsive for me.

In this regard, it is secluded for me:

Therefore, I dwell having entered a certain forest abode.

When I see a cowherd or a shepherd or a grass-cutter or a wood-cutter or a forest worker, I move from forest to forest, from thicket to thicket, from lowland to lowland, from highland to highland.

Why is that?

So that they do not see me and I do not see them.

Just as, a forest deer, seeing people, moves from forest to forest, from thicket to thicket, from lowland to lowland, from highland to highland;

In the same way, when I see a cowherd or a shepherd or a grass-cutter or a wood-cutter or a forest worker, I move from forest to forest, from thicket to thicket, from lowland to lowland, from highland to highland.

Why is that?

So that they do not see me and I do not see them.

This, is secluded for me.

Therefore, I approach a certain cow-pen where the cows are settled and the cowherds have departed, and I collect the cow dung of the young calves and heifers.

As long as my own urine and excrement are not exhausted, I use my own urine and excrement.

This, is in the context of consuming coarse food.

Therefore, I dwell having entered a certain frightening forest grove.

In this regard, it is frightening in that forest grove:

Whoever enters that forest grove with unrestrained desire, their hair stands on end.

Therefore, during the cold winter nights, in the time of snowfall, I dwell in the open air at night, and in the forest grove during the day;

In the last month of summer, I dwell in the open air during the day, and in the forest grove at night.

And, this verse, which I had never heard before, occurred to me:

With a dry body and a dry mind,

In the Bhimsana forest;

Naked, not sitting by the fire,

The sage engaged in seeking.

So, I make my bed in the charnel ground, using bones as a pillow.

And indeed, villagers approach me, they abuse me, they throw urine on me, they throw dust on me, they even insert sticks into my ears.

Yet, I do not recall ever generating an evil thought towards them.

In this way, I dwell in equanimity.

There are, some ascetics and brahmins who hold the view that purity comes from food.

They say, We live on kola.

They eat kola, they eat kola powder, they drink kola water:

they consume various forms of kola.

But I, recall consuming only one kola as food.

One might think, that at that time the kola was very large.

But, it should not be seen in that way.

Even then, the kola was just as it is now.

When I, consumed only one kola as food, my body reached the extreme limit of emaciation.

Just as if there were eighty or a hundred black rocks; so too my limbs and body parts became due to that lack of food.

Just as if there were a footprint; so too my buttocks became due to that lack of food.

Just as if there were a string of beads; so too my spine stood out due to that lack of food.

Just as if the rafters of an old shed were broken and collapsed; so too my ribs became broken and collapsed due to that lack of food.

Just as if in a deep well, the water stars are seen deep down; so too my eye sockets appeared deep down due to that lack of food.

Just as if a bitter gourd, split open by the wind and sun, is shriveled; so too my scalp became split and shriveled due to that lack of food.

So, when I tried to touch my belly skin, I would grasp my spine, and when I tried to touch my spine, I would grasp my belly skin, so closely were my belly skin and spine stuck together due to that lack of food.

So, when I tried to defecate or urinate, I would fall over right there due to that lack of food.

So, I rub my body with my hands while breathing. As I rub my body with my hands, the rotten roots of the hairs fall from my body due to lack of nourishment.

There are, some ascetics and brahmins who hold this view: Purity comes through food.

They say:

We live on mung beans...

We live on sesame seeds...

We live on rice.

They eat rice, they eat rice flour, they drink rice water:

they consume various kinds of rice preparations.

I recall, that I lived on a single rice grain as food.

One might think, that at that time the rice grain was large.

But it should not be seen in that way, Sāriputta.

Even then, the rice grain was just as it is now.

As I lived on a single rice grain as food, my body reached the extreme limit of emaciation.

My limbs became like the jointed segments of vine stems or bamboo stems because of lack of nourishment.

My backside became like a camel's hoof because of lack of nourishment.

My spine stood out like a string of beads because of lack of nourishment.

My ribs jutted out like the crazy rafters of an old, run-down barn because of lack of nourishment.

The gleam of my eyes appeared sunk deep in their sockets like the gleam of water deep in a well because of lack of nourishment.

My scalp shriveled and withered like a bitter gourd cut in half and set in the sun because of lack of nourishment.

If I touched my belly, I felt my backbone; if I touched my backbone, I felt my belly. So thin had my belly's skin become because of lack of nourishment.

If I defecated or urinated, I fell over on my face right there because of lack of nourishment.

So, I rub my body with my hands while breathing. As I rub my body with my hands, the rotten roots of the hairs fall from my body due to lack of nourishment.

Indeed, by that practice, that path, that difficult practice, I did not attain any superhuman state, any distinction in knowing and vision worthy of the noble ones.

And why is that?

Because of not attaining that noble wisdom, which, when attained by the noble ones, leads to the complete destruction of suffering for the one who practices it rightly.

There are, some ascetics and brahmins who hold this view, who have this belief: Purity comes through transmigration.

But, transmigration is not an easy thing, which I have not experienced in this long period, except among the gods of the Pure Abodes.

If I were to transmigrate among the gods of the Pure Abodes, I would not return to this world.

There are, some ascetics and brahmins who hold this view, who have this belief: Purity comes through rebirth.

But, rebirth is not an easy thing, which I have not experienced in this long period, except among the gods of the Pure Abodes.

If I were to be reborn among the gods of the Pure Abodes, I would not return to this world.

There are, some ascetics and brahmins who hold this view, who have this belief: Purity comes through residence.

But, residence is not an easy thing, which I have not experienced in this long period, except among the gods of the Pure Abodes.

If I were to reside among the gods of the Pure Abodes, I would not return to this world.

There are, some ascetics and brahmins who hold this view, who have this belief: Purity comes through sacrifice.

But, sacrifice is not an easy thing, which I have not performed in this long period, and that too by a king or a wealthy brahmin.

There are, some ascetics and brahmins who hold this view, who have this belief: Purity comes through fire-worship.

But, fire-worship is not an easy thing, which I have not performed in this long period, and that too by a king or a wealthy brahmin.

There are, some ascetics and brahmins who hold this view, who have this belief: As long as a person is young, youthful, with black hair, endowed with the blessings of youth, in the prime of life, he is endowed with the highest wisdom.

But when this person becomes old, aged, advanced in years, having reached the end of his life, eighty, ninety, or a hundred years old, then he declines from that wisdom.

It should not be seen like this, Sāriputta.

But I, am now old, aged, burdened with years, advanced in life, and have reached the end of my lifespan; I am eighty years old.

Here, I have four disciples who are a hundred years old, who live for a hundred years, endowed with the highest mindfulness, speed, perseverance, and supreme wisdom.

Just as, a strong archer, trained, experienced, practiced, could easily shoot a light arrow across the shadow of a palm tree,

so too, endowed with such supreme mindfulness, speed, perseverance, and supreme wisdom.

If they were to ask me a question based on the four foundations of mindfulness, I would answer each question they asked, and they would remember my answer, and they would not ask me a second question beyond that.

Except for eating, drinking, chewing, and tasting, except for defecating and urinating, except for dispelling sleepiness and fatigue, the Tathāgata's teaching would remain unexhausted, the Tathāgata's words and phrases would remain unexhausted, the Tathāgata's answers to questions would remain unexhausted.

If those four disciples, who are a hundred years old, were to pass away after a hundred years,

even if you were to carry me on a stretcher, there would be no change in the Tathāgata's supreme wisdom.

If someone were to rightly say, A being with the quality of non-delusion has arisen in the world for the welfare and happiness of many, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans, they would rightly be speaking of me.

At that time, the Venerable Nāgasamāla was standing behind the Blessed One, fanning him.

Then the Venerable Nāgasamāla said to the Blessed One, It is wonderful, venerable sir, it is marvelous, venerable sir.

Indeed, venerable sir, hearing this teaching, my hairs stand on end.

What is the name of this teaching, venerable sir?

Therefore, Nāgasamāla, you should remember this teaching as the Discourse that Causes Hair to Stand on End.

The Blessed One said this.

The Venerable Nāgasamāla was satisfied and delighted in the Blessed One's words.

The Discourse on the Great Lion's Roar is finished.