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Majjhima Nikāya 12

Mahāsīhanādasutta

The Longer Discourse on the Lion’s Roar · Translation: Bhikkhu Sujato, SuttaCentral

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whoeverYo indeedkho memaṁ, Sāriputtasāriputta, thusevaṁ knowingjānantaṁ thusevaṁ seeingpassantaṁ thusevaṁ would sayvadeyya:
there is not‘natthi of the asceticsamaṇassa Gotamagotamassa beyonduttari the human normmanussadhammā distinction in noble knowledge and visionalamariyañāṇadassanaviseso;
hammered out by logictakkapariyāhataṁ the asceticsamaṇo Gotamagotamo the teachingdhammaṁ teachesdeseti following inquiryvīmaṁsānucaritaṁ his own invention (quote)sayampaṭibhānan’ti
thattaṁ, Sāriputtasāriputta, speechvācaṁ without giving upappahāya thattaṁ thoughtcittaṁ without giving upappahāya thattaṁ viewdiṭṭhiṁ without relinquishingappaṭinissajjitvā as if carried offyathābhataṁ placednikkhitto thusevaṁ in hellniraye.
just asSeyyathāpi, Sāriputtasāriputta, a monkbhikkhu accomplished in ethicssīlasampanno accomplished in immersionsamādhisampanno accomplished in wisdompaññāsampanno in this verydiṭṭheva lifedhamme enlightenmentaññaṁ would attainārādheyya; suchevaṁ is this consequencesampadamidaṁ, Sāriputtasāriputta, I sayvadāmi
thattaṁ speechvācaṁ without giving upappahāya thattaṁ thoughtcittaṁ without giving upappahāya thattaṁ viewdiṭṭhiṁ without relinquishingappaṭinissajjitvā as if carried offyathābhataṁ placednikkhitto thusevaṁ in hellniraye.

When I know and see in this way, suppose someone were to say this: ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones. He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.’ Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there. Just as a mendicant accomplished in ethics, immersion, and wisdom would reach enlightenment in this very life, such is the consequence, I say. Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there.

I recallAbhijānāmi indeedkho now Ipanāhaṁ, Sāriputtasāriputta, with four factorscaturaṅgasamannāgataṁ the spiritual lifebrahmacariyaṁ having practicedcaritā—
a mortifiertapassī indeedsudaṁ I washomi the ultimate mortifierparamatapassī, roughlūkho indeedsudaṁ I washomi the ultimate rough oneparamalūkho, disgusted by sinjegucchī indeedsudaṁ I washomi the ultimate one disgusted by sinparamajegucchī, secludedpavivitto indeedsudaṁ I washomi the ultimate secluded oneparamapavivitto.

Sāriputta, I recall having practiced a spiritual path consisting of four factors. I used to be a fervent mortifier, the ultimate fervent mortifier. I used to live rough, the ultimate rough-liver. I used to live in disgust of sin, the ultimate one living in disgust of sin. I used to be secluded, in ultimate seclusion.

therein indeedTatrāssu myme thisidaṁ, Sāriputtasāriputta, as to mortificationtapassitāya was—nakedhoti—acelako I washomi ignoring conventionsmuttācāro licking my handshatthāpalekhano, not coming when askednaehibhaddantiko not stopping when askednatiṭṭhabhaddantiko; not food broughtnābhihaṭaṁ notna specially prepareduddissakataṁ notna an invitationnimantanaṁ I acceptedsādiyāmi.
ISo notna from a pot's mouthkumbhimukhā I receivedpaṭiggaṇhāmi, notna from a bowl's mouthkaḷopimukhā I receivedpaṭiggaṇhāmi, notna where a sheep is neareḷakamantaraṁ, notna where a club is neardaṇḍamantaraṁ, notna where a pestle is nearmusalamantaraṁ, notna of twodvinnaṁ eating togetherbhuñjamānānaṁ, notna from a pregnant womangabbhiniyā, notna from one breastfeedingpāyamānāya, notna from one living with a manpurisantaragatāya, notna where food is advertisedsaṅkittīsu, notna whereyattha a dogsā waitingupaṭṭhito ishoti, notna whereyattha fliesmakkhikā swarm in clusterssaṇḍasaṇḍacārinī; notna fishmacchaṁ notna meatmaṁsaṁ notna liquorsuraṁ notna winemerayaṁ notna fermented gruelthusodakaṁ I drankpivāmi;
Iso a one-house manekāgāriko orvā I washomi a one-morsel manekālopiko, a two-house mandvāgāriko orvā I washomi a two-morsel mandvālopiko and so on…pe… a seven-house mansattāgāriko orvā I washomi a seven-morsel mansattālopiko;
on even oneekissāpi saucerdattiyā I subsistedyāpemi, on even twodvīhipi saucersdattīhi I subsistedyāpemi and so on…pe… on even sevensattahipi saucersdattīhi I subsistedyāpemi;
even once a dayekāhikampi foodāhāraṁ I ateāhāremi, even every two daysdvīhikampi foodāhāraṁ I ateāhāremi and so on…pe… even every seven dayssattāhikampi foodāhāraṁ I ateāhāremi; thusiti of such kindevarūpaṁ even fortnightlyaddhamāsikampi devoted to eating at set intervalspariyāyabhattabhojanānuyogamanuyutto I livedviharāmi.
ISo an eater of herbssākabhakkho orvā I washomi, an eater of milletsāmākabhakkho orvā I washomi, an eater of wild ricenīvārabhakkho orvā I washomi, an eater of poor ricedaddulabhakkho orvā I washomi, an eater of water lettucehaṭabhakkho orvā I washomi, an eater of rice brankaṇabhakkho orvā I washomi, an eater of rice scumācāmabhakkho orvā I washomi, an eater of sesame flourpiññākabhakkho orvā I washomi, an eater of grasstiṇabhakkho orvā I washomi, an eater of cow dunggomayabhakkho orvā I washomi, living on forest roots and fruitsvanamūlaphalāhāro I subsistedyāpemi eating fallen fruitpavattaphalabhojī.
ISo even sunn hempsāṇānipi I woredhāremi, even mixed hempmasāṇānipi I woredhāremi, even corpse-wrapping clothchavadussānipi I woredhāremi, even ragspaṁsukūlānipi I woredhāremi, even lodh bark clothtirīṭānipi I woredhāremi, even antelope hideajinampi I woredhāremi, even hide stripsajinakkhipampi I woredhāremi, even kusa-grass clothkusacīrampi I woredhāremi, even bark clothvākacīrampi I woredhāremi, even wood-chip clothphalakacīrampi I woredhāremi, even a human-hair blanketkesakambalampi I woredhāremi, even a horsehair blanketvāḷakambalampi I woredhāremi, even owls' wingsulūkapakkhampi I woredhāremi;
a plucker of hair and beardkesamassulocakopi I washomi devoted to plucking hair and beardkesamassulocanānuyogamanuyutto;
a constant standerubbhaṭṭhakopi I washomi refusing seatsāsanapaṭikkhitto;
a squatterukkuṭikopi I washomi devoted to squatting exertionukkuṭikappadhānamanuyutto;
a thorn-mat userkaṇṭakāpassayikopi I washomi on a thorn matkaṇṭakāpassaye a bedseyyaṁ I madekappemi;
thrice daily including eveningsāyatatiyakampi devoted to water immersionudakorohanānuyogamanuyutto I livedviharāmi—
thusiti of such kindevarūpaṁ many kinds ofanekavihitaṁ of the bodykāyassa devoted to tormenting and mortifyingātāpanaparitāpanānuyogamanuyutto I livedviharāmi.
such indeedIdaṁsu myme, Sāriputtasāriputta, mortificationtapassitāya washoti.

And this is what my fervent mortification was like. I went naked, ignoring conventions. I licked my hands, and didn’t come or stop when asked. I didn’t consent to food brought to me, or food prepared specially for me, or an invitation for a meal. I didn’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where food for distribution is advertised; or where there’s a hound waiting or flies buzzing. I accepted no fish or meat or beer or wine, and drank no fermented gruel. I went to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. I fed on one saucer a day, two saucers a day, up to seven saucers a day. I ate once a day, once every second day, up to once a week, and so on, even up to once a fortnight. I lived committed to the practice of eating food at set intervals. I ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. I survived on forest roots and fruits, or eating fallen fruit. I wore robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. I tore out hair and beard, committed to this practice. I constantly stood, turning down seats. I squatted, committed to the endeavor of squatting. I lay on a mat of thorns, making a mat of thorns my bed. I was devoted to ritual bathing three times a day, including at dusk. And so I lived committed to practicing these various ways of mortifying and tormenting the body. Such was my practice of fervent mortification.

therein indeedTatrāssu myme thisidaṁ, Sāriputtasāriputta, as to roughnesslūkhasmiṁ washoti—
of many yearsnekavassagaṇikaṁ dust and dirtrajojallaṁ on my bodykāye accumulatedsannicitaṁ washoti flaking offpapaṭikajātaṁ.
just asSeyyathāpi, Sāriputtasāriputta, an ebony stumptindukakhāṇu of many yearsnekavassagaṇiko accumulatedsannicito ishoti flaking offpapaṭikajāto, just so indeedevamevāssu myme, Sāriputtasāriputta, of many yearsnekavassagaṇikaṁ dust and dirtrajojallaṁ on my bodykāye accumulatedsannicitaṁ washoti flaking offpapaṭikajātaṁ.
to thatTassa memayhaṁ, Sāriputtasāriputta, notna thusevaṁ it occurredhoti:
oh‘aho indeed Ivatāhaṁ thisimaṁ dust and dirtrajojallaṁ with my handpāṇinā should rub offparimajjeyyaṁ, othersaññe orvā elsepana myme thisimaṁ dust and dirtrajojallaṁ with their handspāṇinā should rub off (quote)parimajjeyyun’ti.
even thusEvampi to meme, Sāriputtasāriputta, notna it occurredhoti.
such indeedIdaṁsu myme, Sāriputtasāriputta, roughnesslūkhasmiṁ washoti.

And this is what my rough living was like. The dust and dirt built up on my body over many years until it started flaking off. It’s like the trunk of a pale-moon ebony tree, which builds up bark over many years until it starts flaking off. But it didn’t occur to me: ‘Oh, this dust and dirt must be rubbed off by my hand or another’s.’ That didn’t occur to me. Such was my rough living.

therein indeedTatrāssu myme thisidaṁ, Sāriputtasāriputta, as to disgust of sinjegucchismiṁ washoti—
thatso indeedkho Iahaṁ, Sāriputtasāriputta, ever mindfulsatova stepped forwardabhikkamāmi, ever mindfulsatova stepped backpaṭikkamāmi, even towardyāva a drop of waterudakabindumhipi myme pitydayā establishedpaccupaṭṭhitā washoti:
may I not‘māhaṁ littlekhuddake creaturespāṇe on uneven groundvisamagate destructionsaṅghātaṁ bring to (quote)āpādesin’ti.
such indeedIdaṁsu myme, Sāriputtasāriputta, disgust of sinjegucchismiṁ washoti.

And this is what my living in disgust of sin was like. I’d step forward or back ever so mindfully, so I was full of pity regarding even a drop of water, thinking: ‘May I not injure any little creatures on unclear ground.’ Such was my living in disgust of sin.

therein indeedTatrāssu myme thisidaṁ, Sāriputtasāriputta, as to seclusionpavivittasmiṁ washoti—
thatso indeedkho Iahaṁ, Sāriputtasāriputta, a certainaññataraṁ wilderness regionaraññāyatanaṁ having plunged intoajjhogāhetvā I dweltviharāmi.
whenYadā I sawpassāmi a cowherdgopālakaṁ orvā a shepherdpasupālakaṁ orvā a grass-gatherertiṇahārakaṁ orvā a stick-gathererkaṭṭhahārakaṁ orvā a forestervanakammikaṁ orvā, from forestvanena to forestvanaṁ from thicketgahanena to thicketgahanaṁ from valleyninnena to valleyninnaṁ from uplandthalena to uplandthalaṁ I fledsampatāmi.
thatTaṁ whatkissa reason?hetu?
may notMā memaṁ theyte seeaddasaṁsu and Iahañca may notmā themte see (quote)addasanti.
just asSeyyathāpi, Sāriputtasāriputta, forest-dwellingāraññako a deermago humansmanusse having seendisvā from forestvanena to forestvanaṁ from thicketgahanena to thicketgahanaṁ from valleyninnena to valleyninnaṁ from uplandthalena to uplandthalaṁ fleessampatati;
just soevameva indeedkho Iahaṁ, Sāriputtasāriputta, whenyadā I sawpassāmi a cowherdgopālakaṁ orvā a shepherdpasupālakaṁ orvā a grass-gatherertiṇahārakaṁ orvā a stick-gathererkaṭṭhahārakaṁ orvā a forestervanakammikaṁ orvā from forestvanena to forestvanaṁ from thicketgahanena to thicketgahanaṁ from valleyninnena to valleyninnaṁ from uplandthalena to uplandthalaṁ I fledsampatāmi.
thatTaṁ whatkissa reason?hetu?
may notMā memaṁ theyte seeaddasaṁsu and Iahañca may notmā themte see (quote)addasanti.
such indeedIdaṁsu myme, Sāriputtasāriputta, seclusionpavivittasmiṁ washoti.

And this is what my seclusion was like. I would plunge deep into a wilderness region and stay there. When I saw a cowherd or a shepherd, or someone gathering grass or sticks, or a lumberjack, I’d flee from forest to forest, from thicket to thicket, from valley to valley, from uplands to uplands. Why is that? So that I wouldn’t see them, nor they me. I fled like a wild deer seeing a human being. Such was my practice of seclusion.

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