English
out of compassion for the world, for the good, for the benefit, for the happiness of gods and humans' – it is of me that one speaking rightly would say: 'An undeluded being has arisen in the world for the welfare of many, for the happiness of many, out of compassion for the world, for the good, for the benefit, for the happiness of gods and humans.'" 162. Now at that time, Venerable Nāgasamāla was standing behind the Blessed One, fanning the Blessed One. Then Venerable Nāgasamāla said to the Blessed One: "Wonderful, venerable sir! Amazing, venerable sir! Indeed, venerable sir, having heard this discourse on the Dhamma, my hairs stand on end. What is the name of this discourse on the Dhamma, venerable sir?" "Therefore, Nāgasamāla, you should remember this discourse on the Dhamma as 'The Discourse that Makes the Hairs Stand on End'." This is what the Blessed One said. Delighted, Venerable Nāgasamāla rejoiced in the Blessed One's words. The Great Lion's Roar Discourse, the second, is finished. 3. The Great Discourse on the Mass of Suffering 163. Thus have I heard: On one occasion the Blessed One was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's Park. Then a number of bhikkhus, having dressed in the morning and taken their bowls and robes, entered Sāvatthī for alms. Then it occurred to those bhikkhus: "It is still too early to wander for alms in Sāvatthī. Let us go to the park of the wanderers of other sects." Then those bhikkhus went to the park of the wanderers of other sects; having gone there, they [sat down] with those wanderers of other sects... with those wanderers. Having exchanged courteous and memorable greetings, they sat down to one side. As they sat to one side, those wanderers of other sects said to those bhikkhus: "Friends, the ascetic Gotama teaches the full understanding of sensual pleasures; we too teach the full understanding of sensual pleasures. Friends, the ascetic Gotama teaches the full understanding of forms; we too teach the full understanding of forms. Friends, the ascetic Gotama teaches the full understanding of feelings; we too teach the full understanding of feelings. Here, friends, what is the distinction, what is the difference, what is the diversity between the ascetic Gotama and us— that is, in the teaching of the Dhamma, or in the instruction?" Then those bhikkhus neither approved nor disapproved of the words of those wanderers of other sects. Without approving or disapproving, they rose from their seats and departed, thinking: "We shall learn the meaning of these words in the presence of the Blessed One." 164. Then those bhikkhus, having wandered for alms in Sāvatthī, and having returned from their alms-round after their meal, approached the Blessed One. Having approached, they paid homage to the Blessed One and sat down to one side. As they sat to one side, those bhikkhus said to the Blessed One: "Here, venerable sir, in the forenoon, having dressed and taken our bowls and robes, we entered Sāvatthī for alms. Then, venerable sir, it occurred to us: 'It is too early to wander for alms in Sāvatthī. Let us go to the park of the wanderers of other sects.' Then, venerable sir, we went to the park of the wanderers of other sects. Having approached, we exchanged greetings with those wanderers of other sects. Having exchanged courteous and memorable greetings, we sat down to one side. As we sat to one side, venerable sir, those wanderers of other sects They said this: “Friends, the recluse Gotama teaches the full understanding of sensual pleasures. We too teach the full understanding of sensual pleasures. Friends, the recluse Gotama teaches the full understanding of forms. We too teach the full understanding of forms. Friends, the recluse Gotama teaches the full understanding of feelings. We too teach the full understanding of feelings. Here, friends, what is the difference for us? What is the distinction? What is the dissimilarity between the recluse Gotama and us, regarding this teaching of the Dhamma or instruction in the Dhamma?” Then, venerable sir, we neither approved nor disapproved of the words of those other sect ascetics. Without approving or disapproving, we rose from our seats and departed, thinking, “We will learn the meaning of this statement in the presence of the Blessed One.” 165. “When other sect ascetics, monks, speak in this way, they should be asked this: ‘But friends, what is the gratification of sensual pleasures? What is the danger? What is the escape? What is the gratification of forms? What is the danger? What is the escape? What is the gratification of feelings? What is the danger? What is the escape?’ When asked thus, monks, the other sect ascetics will not be able to answer, and will fall into further vexation. Why is that? Because, monks, it is beyond their scope. I do not see, monks, in the world with its devas, Māras, and Brahmās, among the generation with its recluses and brahmins, with its devas and humans, anyone who could satisfy the mind with an explanation of these questions, except for the Tathāgata, or a disciple of the Tathāgata, or one who has heard it from them. 166. “And what, monks, is the gratification of sensual pleasures? There are these five, monks, strands of sensual pleasure. Which five? Forms cognizable by the eye, desirable, agreeable, pleasing, lovely, connected with sensual desire, and arousing passion. Sounds cognizable by the ear… Odors cognizable by the nose… Tastes cognizable by the tongue… Tangibles cognizable by the body, desirable, agreeable, pleasing, lovely, connected with sensual desire, and arousing passion. These, monks, are the five strands of sensual pleasure. the five strands of sensual pleasure. Whatever happiness and joy, monks, arises dependent on these five strands of sensual pleasure— this is the gratification of sensual pleasures. 167. “And what, monks, is the danger of sensual pleasures? Here, monks, a young man of good family, by whatever craft he earns his living— whether by seal-making, or by reckoning, or by calculating, or by farming, or by trade, or by cattle-herding, or by archery, or by royal service, or by any other craft— he is assailed by cold, assailed by heat, harassed by the touch of gnats, mosquitoes, wind, sun, and creeping things, dying of hunger and thirst; this too, monks, is a visible danger of sensual pleasures, a mass of suffering due to sensual pleasures, caused by sensual pleasures, based on sensual pleasures, for the sake of sensual pleasures. “If, monks, while that young man of good family is thus striving, struggling, exerting himself, those possessions do not materialize for him. He grieves, he laments, he weeps, he beats his breast, he falls into confusion— ‘My striving was in vain, my exertion was fruitless!’ This too, monks, is a visible danger of sensual pleasures, a mass of suffering due to sensual pleasures, caused by sensual pleasures, based on sensual pleasures, for the sake of sensual pleasures. “If, monks, while that young man of good family is thus striving, struggling, exerting himself, those possessions do materialize for him. Then he experiences suffering and sorrow on account of guarding those possessions— ‘How can kings not seize my possessions, nor thieves seize them, nor fire burn them, nor water carry them away, nor hateful heirs seize them?’ While he is thus guarding and protecting those possessions, kings seize them, or thieves seize them, or fire burns them, or water carries them away, or hateful heirs seize them. He grieves, he laments, he weeps, he beats his breast, he falls into confusion— ‘What I had, that too is gone!’ This too, monks, is a visible danger of sensual pleasures, a mass of suffering a mass of suffering, due to sensual pleasures, originating from sensual pleasures, based on sensual pleasures, the very cause of sensual pleasures. 168. “Furthermore, bhikkhus, due to sensual pleasures, originating from sensual pleasures, based on sensual pleasures, the very cause of sensual pleasures, kings dispute with kings, warriors dispute with warriors, brahmins dispute with brahmins, householders dispute with householders, mother disputes with son, son disputes with mother, father disputes with son, son disputes with father, brother disputes with brother, brother disputes with sister, sister disputes with brother, friend disputes with friend. There, engaged in quarrels, strife, and disputes, they attack each other with their hands, they attack with clods of earth, they attack with sticks, they attack with weapons. There, they meet death, or suffering like unto death. This too, bhikkhus, is a visible drawback of sensual pleasures, a mass of suffering, due to sensual pleasures, originating from sensual pleasures, based on sensual pleasures, the very cause of sensual pleasures. “Furthermore, bhikkhus, due to sensual pleasures, originating from sensual pleasures, based on sensual pleasures, the very cause of sensual pleasures, taking sword and shield, girding on bow and quiver, they plunge into battle, drawn up on both sides, while arrows are being shot, while spears are being hurled, while swords are flashing. There, they are pierced by arrows, they are pierced by spears, they are cut off at the head by swords. There, they meet death, or suffering like unto death. This too, bhikkhus, is a visible drawback of sensual pleasures, a mass of suffering, due to sensual pleasures, originating from sensual pleasures, based on sensual pleasures, the very cause of sensual pleasures. “Furthermore, bhikkhus, due to sensual pleasures, originating from sensual pleasures, based on sensual pleasures, the very cause of sensual pleasures, taking sword and shield, girding on bow and quiver, they assault fortified outposts, while arrows are being shot, while spears are being hurled, while swords are flashing. There, they are pierced by arrows, they are pierced by spears, and by dung-fire they pour hot oil on them,