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Majjhima Nikaaya I.
2.2 Mahaasiihanaadasutta.m-
(12) The Major Lion’s Roar.
I heard thus.
At one time the Blessed One lived in Vesaali outside the city in the forest stretch
below the fortress, it was the time when Sunakkhatta the son of the Licchavi’s had
recently left the dispensation Then he went about Vesaali saying the recluse Gotama has no
special knowledge above human, he teaches something realized by himself by logical and
discriminative thinking and for whatever purpose it is taught he reaches the rightful
ending of unpleasantness by logical reasoning. Then venerable Saariputta putting on robes
in the morning taking bowl and robes entered Vesaali for alms, when going for alms
venerable Saariputta heard the son of the Licchavis saying this to those gatherings in
Vesaali- The recluse Gotama has no special knowledge above human, he teaches something
realized by himself.by logical and discriminative thinking and for whatever purpose it is
taught, he reaches the rightful ending of unpleasantness by logical reasoning.
Then venerable Saariputta after the alms round, and after partaking of the meal and
returning, approached the Blessed One worshipped, sat on a side and said thus to the
Blessed One: Venersble sir, the son of the Licchavis, Sunakkhatta, who left the
dispensation recently says this to the gatherings of Vesaali ‘The recluse Gotama has
no special knowledge above human, he teaches something realized by himself by logical and
discriminative thinking and for whatever purpose it is taught he reaches the rightful
ending of unpleasantness by logical reasoning.’
Saariputta, Sunakkhatta the foolish man says those words out of anger. Thinking I will
blame he says those words, yet he praises the Thus Gone One with those words. Saariputta,
it is praise for the Thus Gone One, when he says, for whstever purpose it is taught, he
reaches the rightful ending of unpleasantness by logical reasonsing.
Saariputta, the foolish man Sunakkhatta has not come to the main drift of my Teaching:
That Blessed One is worthy, rightfully enlightened, endowed with knowledge and conduct,
well gone, knower of the worlds, the incomparable tamer of those to be tamed, teacher of
gods and men, enlightened and Blessed. Thus too the foolish man Sunakkhatta has not come
to the main drift of my Teaching. That Blessed One partakes of manifold super normal
powers. Being one becomes many, Being many becomes one. Appearing and disappearing
unobstructed across walls, embankments and rocks as moving in space. On earth diving and
coming out as on water, On water going unbroken as on earth. In space sitting cross legged
like birds small and large.The moon and sun as powerful as they are brushes with the hand,
as far as the world of Brahmaa he holds power with the body. Saariputta, thus too the
foolish man Sunakkhatta has not come to the main drift of my Teaching. That Blessed One
with the purified heavenly ear, beyond human, hears both sounds heavenly and human, far
and near, Saariputta, thus too the foolish man Sunakkhatta has not come to the main drift
of my Teaching- That Blessed One penetrates and sees the minds of other beings. Knows the
greedy mind and the not greedy mind, - knows the contracted mind and the distracted mind,
knows the developed mind and the undeveloped mind, knows the mind with compare and the
mind without compare, knows the concentrated mind and the unconcentrated mind, knows the
released mind and the unreleased mind .
Saariputta, the Thus Gone One endowed with these ten powers is acknowledged the leader
in gatherings, roars the lion’s roar and keeps the divine wheel arolling. What ten:
Saariputta, the Thus Gone One knows the possibility as the possibility,and the
impossibility as the impossibility, as it really is,.endowed with this power the Thus Gone
One is acknowledged the leader in gatherings roars the lion’s roar and keeps the
divine wheel arolling. Again, Saariputta, the Thus Gone One knows the results of actions
in the past future and present according to locality, cause and results as it really is,
endowed with this power the Thus Gone One is acknowledged the leader in gatherings roars
the lion’s roar and keeps the divine wheel arolling. Again, the Thus Gone One knows
the method in which everything goes to cessation, as it really is, endowed
with this power, the Thus Gone One is acknowledged the leader in gatherings, roars the
lion’s roar and keeps the divine wheel arolling. Again, the Thus Gone One knows the
innumerable elements in the diverse elemental worlds as it really is, endowed with this
power, the Thus Gone One is acknowledged the leader in gatherings, roars the lion’s
roar and keeps the divine wheel arolling. Again, Saariputta, the Thus Gone One knows the
various releases of beings as they really are, endowed with this power, the Thus Gone One
is acknowledged the leader in gatherings roars the lion’s roar and keeps the divine
wheel arolling. Again, Saariputta, the Thus Gone One knows the ranges of the mental
faculties of other beings, as they really are, endowed with this power, the Thus Gone One
is acknowledged the leader in gatherings roars the lion’s roar and keeps the divine
wheel arolling. Again, Saariputta, the Thus Gone One knows the defilements, purity and the
risings from the jhaanas, releases,concentrations, and attainments as they really are,
endowed with this power, the Thus Gone One is acknowledged the leader in gatherings roars
the lion’s roar and keeps the divine wheel arolling. Again, Saariputta, the Thus Gone
One recollects the manifold previous births such as one birth, two births, three, four,
five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred
thousand births, innumerable forward cycles of births, innumerable backward cycles of
births, innumeraable forward and backward cycles of births. There I was of such name,
clan, disposition, supports, experiencing such pleasant and unpleasant feelings, with such
a life span, disappearing from there was born there with such name, clan, disposition,
supports, experiencing such pleasant and unpleasant feelings, with such a life span
disappearing from there is born here. Thus the manifold previous births are recollected
with all modes and details. Endowed with this power, the Thus Gone One is acknowledged the
leader in gatherings roars the lion’s roar and keeps the divine wheel arolling.
Again, Saariputta, the Thus Gone One with the purified heavenly eye sees beings
disappearing and appearing unexalted and exalted, beautiful and ugly, in good and bad
states, knows beings according their actions. These good beings misbehaving by body words
and mind, blaming noble ones, with wrong view and acting with wrong view, after death go
to loss, are born in hell. As for these good beings behaving by body, words and mind, not
blaming noble ones, with right view, acting accordingly, after death go to increase, are
born in heaven. Endowed with this power, the Thus Gone One is acknowledged the leader in
gatherings, roars the lion’s roar and keeps the divine wheel arolling. Again,
Saariputta, the Thus Gone One abides desires destroyed, the mind released and released
through wisdom, here and now by himself knowing and realizing Endowed with this power the
Thus Gone One is acknowledged the leader in gatherings, roars the lion’s roar and
keeps the divine wheel arolling.
Saariputta, the Thus Gone One endowed with these ten powers is acknowledged the leader
in gatherings, roars the lion’s roar and keeps the divine wheel arolling. Look!
Saariputta, to me who knows thus and sees thus and says thus if it was said the recluse
Gotama has no supernormal knowledge above human, he teaches something realized by himself,
by logically thinking and discriminating. Saariputta, without disspelling those words,
without dispelling that mental state, without giving up that view, he is here and now in
hell as if led and lain there.Just as Saariputta, a bhikkhu endowed with virtues,
concentration and wisdom is here and now convinced of perfection. Therefore I tell
Saariputta, without dispelling those words, without dispelling that mental state, without
giving up that view, he is in hell as if led and lain there.
Saariputta, these four are the self confidences of the Thus Gone One, endowed with
which the Thus Gone One is acknowledged the leader in gatherings, roars the lion’s
roar and keeps the divine wheel arolling. What four. By one acknowledging enlightenment
rightfully, these things are not rightly understood. I do not see a possibility for this
issue to be raised rightfully by a recluse, or brahmin, or god, or Maara, or Brahmaa, or
by anyone in the world. Seeing this I abide appeased, fearless and self confident.
To one who acknowledges the destruction of desires, a certain desire is not destroyed.
I do not see, a possibility for this issue to be raised rightfully by a recluse, or
brahmin, or god, or Maara, or Brahmaa, or by anyone in the world. Seeing this I abide
appeased, fearless and self confident.
To one pursuing the impedimental things, they are not sufficient impediments.* I do not
see a possibility for this issue to be raised rightfully by a recluse, or brahmin, or god,
or Maara, or Brahmaa, or by anyone in the world. Seeing this I abide appeased, fearless
and self confident. This teaching, for the destruction of unpleasantness does not lead one
to the destruction of unpleasantness rightfully when logically argued. I do not see a
possibility for this issue to be raised rightfully by a recluse,or brahmin, or god, or
Maara, or Brahmaa, or by anyone in the world. Seeing this I abide appeased, fearless and
self confident. .
Saariputta, the Thus Gone One endowed with these four self confidences is acknowledged
the leader in gatherings, roars the lion’s roar, and keeps the divine wheel arolling.
Look! Saariputta, to me who knows thus, sees thus and says thus, if it was said the
recluse Gotama has no supernormal knowledge above human, he teaches something realized by
himself by logically thinking and discriminating. Without dispelling those words,without
dispelling that mental state, without giving up that view, he is here and now in hell, as
if led and lain there. Just as Saariputta a bhikkhu endowed with virtues, concentration
and wisdom is here and now convinced of perfection. Therefore I tell Saariputta, without
dispelling those words, without dispelling that mental state, without giving up that view,
he is here and now in hell as if led and lain there.
Saariputta, eightfold are the gatherings. Warrior gatherings, brahmin gatherings,
householder gatherings, gatherings of recluses, gatherings of the four heavenly kings,
gatherings of the thirty three gods, gatherings of Maaras, gatherings of Brahmaas, These
are the eight gatherings. The Thus Gone One endowed with these four self confidences would
approach any of these gatherings and accost them. I recall of various warrior gatherings
approaching me.On account of their approach I would not change my sitting posture, my
conversation or the topic of discussion. When they approached I did not experience any
fear or timidity. Not seeing such fears, I abide fearless and self confident. I recall of
various brahmin gatherings,-householder gatherings, -gatherings of recluses, gatherings of
the four heavenly kings, gatherings of the thirty three gods, gatherings of Maaras,
gatherings of Brahmaas, approaching me. On account of their approach I would not change my
sitting possture, my conversation, or the topic of discussion. When they approached I did
not experience any fear or timidity. Not seeing such fears, I abide fearless and self
confident. Look! Saariputta, to me who knows thus sees thus, and says thus, if it was said
the recluse Gotama has no supernormal knowledge above human, he teaches something realized
by himself by logically thinking and discriminating. Without dispelling those words,
without dispelling that mental state, without giving up that view, he is here and now in
hell, as if led and lain there. Just as Saariputta a bhikkhu endowed with virtues,
concentration and wisdom is here and now convinced of perfection. Therefore I tell
Saariputta, without dispelling those words, without dispelling that mental state, without
giving up that view, he is here and now in hell, as if led and lain there.
Saariputta, fourfold are the ways of birth. What four: Birth from an egg, birth in
water, birth in moisture and the spontaneous birth. What is birth from an egg. When beings
are born from an egg it is called birth from an egg. What is birth in water.When beings
are born in the membranous sheath of a male, it is called birth in water.What is birth in
moisture. When beings are born in putrid fish, in a putrid carcase, in rotten rice, in a
village pool or pond , it is called the birth in moisture. What is spontaneous birth.
Saariputta, a being is once a god, again a hellish being, another time human, and again in
loss to this is called a spontaneous birth. .
Saariputta, these are the fourfold ways of birth. Look! Saariputta, to me who knows
thus sees thus, and says thus, if it was said the recluse Gotama has no supernormal
knowledge above human, he teaches somsething realized by himself by logically thinking and
discriminating. Without dispelling those words, without dispelling that mental state,
without giving up that view, he is here and now in hell, as if led and lain there. Just as
Saariputta a bhikkhu endowed with virtues, concentration and wisdom is here and now
convinced of perfection. Therefore I tell Saariputta, without dispelling those words,
without dispelling that mental state, without giving up that view, he is here and now in
hell, as if led and lain there.
Saariputta, fivefold are the behaviours. What five: hellish behaviour, animal
behaviour, ghostly behaviour, human and godly.behaviours. Saariputta, I know the hellish
behaviour, the path and method for birth in hell, and how after death beings are born in
loss in decrease in hell. I know the animal behaviour, the path and method for birth as
animal, and how after death are born as animals. I know the ghostly behaviour, the path
and method for birth as ghost, and how after death are born as ghosts. I know human
behaviour, the path and method for birth as human, and how after death are born as humans.
I know godly behaviour too, the path and method for birth as god, and how after death are
born as gods. I know the path and method of extinction, how with the destruction of
desires, without desires the mind released and released through wisdom, here and now by
oneself knowing and realizing would abide.
Saariputta, I penetrate and see the mind of a certain person and know, according to the
manner this person deports himself and according to the path he has taken, after death he
will be born in hell. After some time, with my purified heavenly eye, beyond human I see
him, after death born in hell and feeling sharp rough unpleasant feelings. Like a man
following the single path to a pit of burning embers which burns to about a man’s
height .He follows the path exhausted overcome by the heat and thirst..A wise man seeing
him would say according to this man’s deportment, and according to the path he has
taken he will end in the pit of embers. Then he sees him fallen into the pit of embers and
feeling sharp, rough unpleasant feelings. In the same manner I penetrate and see the mind
of a certain person and know, according to the manner this person deports himself, and
according to the path he has taken, after death, he will be born in hell feeling sharp,
rough unpleasant feelings. After some time with my purified heavenly eye, beyond human, I
see him, after death born in hell feeling sharp rough unpleasant feelings.
Saariputta, I penetrate and see the mind of a certain person and know, according to the
manner this person deports himsself and according to the path he has taken, after death he
will be born in the animal world. After some time, with my purified heavenly eye, beyond
human, I see him, after death born in the animal world feeling sharp, rough unpleasant
feelings Like a man following the single path to a pit of excreta, which is full up to the
height of a man. He follows the path exhausted, overcome by the heat and thirst. A wise
man seeing him would say, according to his deportment and the path he has taken he will
end in the pit of excreta. Then he sees him fallen into the pit of excreta and feeling
sharp, rough unpleasant feelings.. In the same manner I penetrate and see the mind of a
certain person and know, according to the manner this person deports himself and according
to the path he has taken, after death he will be born in the animal world, feeling sharp,
rough unpleasant feelings. After some time with my purified heavenly eye, beyond human, I
see him, after death born in the animal world feeling sharp rough unpleasaant feelings. .
Saariputta, I penetrate and see the mind of a certain person and know, according to the
manner this person deports himself, according to the path he has taken, after death he
will be born in the sphere of ghosts. After some time, with my purified heavenly eye
beyond human, I see him, after death born in the sphere of ghosts, feeling sharp
unpleasant feelings.Like a man following a single path to a tree in an uneven area with
few leaves and patchy shade. Then he falls to that path exhausted, overcome by heat and
thirst. A wise man seeing him would say, according to his deportment and the path he has
taken, he will go to that same tree. Then he sees him seated or lying under that same tree
feeling much unpleasantness. In the same manner I penetrate and see the mind of a certain
person and know, according to the manner this person deports himself and according to the
path he has taken, after death he will be born in the sphere of ghosts and after some
time, with my purified heavenly eye beyond human, I see him after death born in the sphere
of ghosts feeling sharp unpleasant feelings.
Saariputta, I penetrate and see the mind of a certain person and know according to the
manner this person deports himself, according to the path he has taken, after death he
will be born with humans. After some time, with my purified heavenly eye beyond human, I
see him, after death born among humans, feeling much pleasant feelings. Like a man
following a single path to a tree in an even stretch of land with much leaves and a
pleasant shade. Then he falls to that single path exhausted, overcome by the heat and
thirst. A wise man seeing him would say, according to his deportment and the path he has
taken this good man will go ot that same tree. Then he sees him seated or lying under the
pleasant shade of the tree feeling much pleasantness In the same manner, I penetrate and
see the mind of a certain person and know according to the manner this person deports
himself, according to the path he has taken, after death he will be born with humans.
After sosme time, with my purified heavenly eye beyond human, I see him, after death born
among humans, feeling much pleasantness.
Saariputta, I penetrate and see the mind of a certain person and know according to the
manner this person deports himself, according to the path he has taken, after death he
will be born in heaven. After some time, with my purified heavenly eye beyond human, I see
him, after death born in heaven feeling only pleasant feelings. Like a man following a
single path to a gabled mansion with walls white washed, with doors and windows fixed to
ward off winds. Where there are couches, woollen rugs, fringed coverlets, overhead
cannopies, and red cussions placed on either side. Then he falls to that single path
exhausted, overcome by the heat and thirst. A wise man seeing him would say, according his
deportment, and according to the path he has taken this good man will go to that gabled
mansion. Then he sees him seated or lying on the cussion feeling only pleasant feelings.
In the same manner, I penetrate and see the mind of a certain person and know according to
this person’s deportment and the path he has taken, after death will be born in
heaven. After some time, with my purified heavenly eye beyond human, I see him, after
death born in heaven feeling only pleasant feelings.
Saariputta, I penetrate and see the mind of a certain person and know, according to
this person’s deportemnt and the path he has taken, he will destroy desires and the
mind released from desires and released through wisdom, here and now will abide knowing
and realizing, feeling only pleasant feelings. Like a man following a single path to a
pond of cool clear water, with a densely grown forest near by. Then he falls to that
single path exhausted, overcome by heat and thirst.A wise man seeing him would say,
according to his deportment and the path he has taken he will indeed reach the pond. Then
he sees him descended in the pond, bathing, drinking overcoming his thirst and weariness
and coming up from the pond, sitting or lying in the dense forest feeling only pleasant
feelings. In the same manner, I penetrate and see the mind of a certain person and know
according to this person’s deportment and the path he has taken, he will destroy
desires, and the mind released from desires and released through wisdom, here and now will
abide knowing and realizing, feeling only pleasant feelings. . .
Saariputta, these are the fivefold behaviours Look! Saariputta, to me who knows thus
sees thus, and says thus, if it was said the recluse Gotama has no supernormal knowledge
above human, he teaches somsething realized by himself by logically thinking and
discriminating. Without dispelling those words, without dispelling that mental state,
without giving up that view, he is here and now in hell, as if led and lain there. Just as
Saariputta a bhikkhu endowed with virtues, concentration and wisdom is here and now
convinced of perfection. Therefore I tell Saariputta, without dispelling those words,
without dispelling that mental state, without giving up that view, he is here and now in
hell, as if led and lain there.
Saariputta, I have practised the fourfold holy life. Of austerities I have practised
the highest, of coarsenesses I know the highest, of foulnesses I know the highest, and of
seclusions I know the highest.
Saariputta, these were the austerities I observed, went without clothes, observed no
manners, licked hands,
didn’t accept an invitation, didn’t extend an invitation, didn’t accept
anyone’s support, didn’t accept an offering, didn’t accept, from a pot,
from a basin, when a goat obstructed, when a stick obstructed, when a broom obstructed,
when two were partaking, from a woman bearing a child, from one giving suck, from one gone
with a man, from a defiled woman, or from where she is supported, or from a place where
flies abound. Didn’t accept fish, meat, intoxicating drinks, drinks brewed from
flowers or gruel. I was supported in one house or on one morsel, in two houses, or on two
morsels, in three houses or on three morsels, in four houses or on four morsels, in five
houses or on five morsels, in six houses or on six morsels, in seven houses or on seven
morsels I was supported on the givings of one woman, two women, three women, four women,
five women, six women and seven women, I yoked myself to this method of support for two
weeks. Then I partook vegetables, or millets, or raw rice, or dadulla rice, or water
plants, or husked rice powder, or rice foam, or ground sesame, or grass, or cowdung, or
roots in the forest, or picked fruits. I wore hemp garments, coarse garments, wretched
garments, rag garments, bark garments, hide garments, grass gaarments, garments made of
hair, garments made of tails and garments made of wings of owls. Then I yoked to pulling
out hair of head and beard. I yoked myself to standing errect and rejecting seats, to
squatting. Then I slept on beds of thorns. I was yoked to descending into water three
times a day. Thus I was yoked to giving various kinds of torture to the body.Saariputta,
these are the highest austerities I practised.
Saariputta, these were my coarsenesses. On my body was collected dust for an
innumerable number of years, from them shoots had sprung. Like a burnt stump near a
hermitage, where is collected waste for an innumerable number of years with shoots coming
up. In the same manner on my body was collected dust for an innumerable number of years,
from them shoots had sprung .It did not occur to me I should brush this dirt with my hand,
or may somebody else brush it away. Such was my coarseness.
Saariputta I practised the highest foulnesses, mindfully I went forward and mindfully I
turned back with aroused compassion for even the drops of water, may I not hurt the
smallest creatures owing to misconduct by body. Saariputta, I practised such foulness.
Saariputta, such was the seclusion I practised. I would enter a certain forest stretch
and when cowherds or someone carrying grass or fire wood or even a wood cutter would come
I would run from one forest stretch to another, from one valley to another. What is the
reason. May they not see me and may I not see them. Just as a wild animal in the forest
seeing humans would run from forest to forest and from valley to valley.In the same
manner, seeing cowherds, or someone carrying grass, or fire wood or even a wood cutter I
would run from forest to forest and from valley to valley. What is the reason. May they
not see me and may I not see them. Saariputta, that was the seclusion I practised.
Saariputta, I approach the stables on my fours when the cowherd is away and partake of
the cowdung and urine of the young cows and calfs. If they are in the act of excreting or
urinating, I partake of it then and there.Thus I partook very foul food.
Saariputta, I would enter and abide in fearful stretches of forest, if someone with
greed were to enter such a forest, his hairs would stand on end. During winter when snow
is falling, I would spend the night in open space, and during summer, I would spend the
day in the hot sun and the night in the dense forest. Then this verse occured to me never
heard before.
Thoroughly heated and thoroughly cooled alone in the fearful forest
Naked but not seated on fire, thus the sage pursues desires.
Saariputta, I slept in the charnel ground supported on a skeleton, stray oxen wander
there and strew chewed grass and cowdung on me, and sometimes particles get into my ear,
yet anger or evil thoughts do not arise in me on account of it, such was my equanimity.
Saariputta, there are recluses and brahmins, who seek purity through food. So they say
we will be supported on the jujube, they eat the jujube, and make various preparations out
of the jujube. I know of being supported on a single jujube. Saariputta, do not think that
the jujube was very large then. Supported on a jujube fruit, I got emaciated, as though I
had completed eighty years, as though I had come to the end of my life span.. All my limbs
emaciated on account of partaking little food, my bottom was like a camel’s foot., my
back bone was like a chain of balls when raising and bending, my ribs were like the frame
work of a roof, that was falling to pieces. My eyes were like two stars, in a deep well .
My head was like a dried up bitter goad.. When I touched my stomach I got hold of my back
bone. When I passed excreta or urine, I fell face downwards. When I stroked my body, the
hairs on my body fell rotted at the roots. Because of the little food I partook.
Saariputta, there are recluses and brahmins, who seek purity through food. They say we
will be supported on a green gram-on a sesame,-on a fine grain. They eat the fine grain,
and make various preparations out of the fine grain. I know of being supported on a single
fine grain. Saariputta, do not think that the fine grain was very laarge then. Supported
on a single fine grain, I got emaciated, as though I had completed eighty years, as though
I had come to the end of my life span. All my limbs emaciated on account of taking little
food, My bottom was like a camel’s foot, my back bone was like a chain of balls when
raising and bending, my ribs were like the frame work of a roof that was falling to
pieces. My eyes were like two stars, in a deep well. My head was like a dried up bitter
goad. When I touched my stomach, I got hold of my back bone. When I passed excreta or
urine, I fell face downwards. When I stroked my body, the hairs on my body fell rotted at
the roots. Because of the little food I partook. Saariputta, following these difficult
methods, I did not realize any supernormal knowledge above human: What is the reason:With
this much only that noble wisdom is not attained, that noble wisdom attained by the noble
ones which leads to the beyond, and by logical thinking leads to the destruction of
unpleasantness.
Saariputta, there are recluses and brahmins who consider that purity comes through
existences. In this long journey through existence there is no existence that I have
missed except the pure abodes, if I had existed in the pure abodes, I would not have
returned here. Saariputta, there are recluses and brahmins who consider that purity comes
through births. In this long journey through existence, there is no birth that I have
missed except the pure abodes, if I were born in the pure abodes, I would not have
returned here. .Saariputta, there are recluses and brahmins who consider that purity comes
through abodes, In this long journey through existence, there is no abode that I have
missed, except the pure abodes I would not have returned here if I abode in the pure
abodes. Ssariputta, there are recluses and brahmins who consider that purity comes through
sacrifices. There is no sacrifice I have not done during this long journey through
existence, that too as a king, or as a warrior, a head annointed brahmin, or as one of the
householder stock. Saariputta, there are recluses and brahmins who desire purity by fire
sacrifice. There is no sacrifice I have not done, during this long journey through
existence, that too as a king, or a warrior, a head annointed brahmin. Or as one of the
householder stock.
Saariputta, there are recluses and brahmins who maintain the view, that when a person
is young with black hair, in the prime of youth he is endowed with the highest
accomplishment of wisdom. They maintain that when he is decayed, grown old, about eighty
or ninety years, come to the end of the life span that endowment of wisdom deteriorates.
Saariputta, that is a wrong conclusion. Look at me Saariputta, I am now an aged man in my
eightieth year. There are four disciples of mine who have lived a hundred years, endowed
with mindfulness, steady behaviour, and the highest accomplishment of wisdom. Like
dexterous, well trained , wakeful archers who shoot at the right moment and destroy a palm
shoot Likewise would be my four disciples who have lived a hundred years endowed with
mindfulness, steady behaviour and the highest accomplishment of wisdom. They would ask me
questions based on the four establishments of mindfulness, and whatever questions they
asked, I would reply. They would bear in mind those replies, and those questions would not
be asked again. This discussion would go non-stop other than time taken for tasting,
drinking eating, enjoying, urinating and excreting. Yet the Teaching of the Thus Gone One
would not exhaust, the wisdom would not exhaust, the words and phrases would come to him
uninterrupted. Then at the end of the hundred years, my four disciples would die, and even
if I were to be carried on a bed, yet my accomplishmesnt of wisdom would be the same. . .
Saariputta, rightfully speaking that non-deluded man is born in the world for the good
and welfare of many, for the welfare of gods and men. Rightly speaking, I am that
non-deluded being, born for the good and welfare of many, born out of compassion for the
world for the welfare of gods and men.
At that time venerable Naagasamaala was standing behind the Blessed One fanning him and
said, wonderful venerable sir, hearing this discourse my hair stand on end. Venerable sir,
what is the name of this discourse. Naagasamaala remember this discourse as the discourse
which causes the hairs to stand on end.
The Blessed One said thus and venerable Naagasamaala delighted in the words of the
Blessed One..
Note.
* To one pursuing impedimental things, they are not sufficient impediments. ‘ ye
kho pana te antaraayikaa dhammaa vuttaa te pa.tisevato naala.m antaraayaati’ The
impedimental things are sensual desires, which certain ascetics of other sects believe are
not impedimental. The Blessed One’s complete Teaching is based on the destruction of
unpleasantness, and sensual desires are one of the causes for the arising of
unpleasantness. The Blessed One clearly explains that extinction is not possible with even
a little bit of a sensual dessire. M.I.(22) Alagadduupamasutta completely explains
this point.
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