The Lion
When you know and understand what is possible and what is not.
When you are able to analyze the cause tree of each fact, reasoning it.
When you know what is skillful, what is not skillful and leads to perdition in practice.
When you understand how reality works.
When you understand the attitudes of people and their causes.
When you know if someone is skillful or not, if he is willing or not, if he wants or not, and you understand the ways in which ignorance has him tied.
When you understand the mechanisms of meditation and its achievements …
If, in addition, you are liberated, you can teach, but only to those who are willing, among a mass of fools who do not understand anything, because ignorance prevents it.
Collection of Medium Length Discourses MN 12. The great discourse on Lion’s Roar
So I’ve heard.
There was a time when the Buddha was staying near Vesāli in a wooded forest behind the city. Now at that time, Sunakkhatta the Licchavi had recently left this teaching and training. He was saying to a crowd in Vesāli: «The ascetic Gotama does not have a superhuman distinction in knowledge and vision worthy of the nobles.It teaches what has worked by logic, following a line of inquiry, expressing its own perspective. And its teaching leads those who practice it to the complete completion of suffering, the goal for which it is taught. «
Then the venerable Sāriputta dressed in the morning and, taking his bowl and tunic, entered Vesāli by alms. He listened to what Sunakkhatta was saying.
Then he wandered for alms in Vesāli. After the meal, on his return from the alms round, he went to the Buddha, bowed, sat down to the side and told him what had happened.
«Sāriputta, Sunakkhatta, that fool, is angry. His words are spoken out of anger.Thinking that he criticizes the Tathagata, in fact, he simply praises him. Because it is a compliment to the Tathāgata to say: «His teaching leads to those who practice it until the full end of suffering, the goal by which it is taught.»
But there is no way for Sunakkhatta to deduce about me from the teaching: ‘That Blessed One is perfect, a Buddha fully awake, Tathāgata in knowledge and conduct, holy, knowledgeable of the world, supreme guide for those who wish to train, master of gods. And the humans, awake, blessed.
And there is no way for Sunakkhatta to deduce about me from the teaching: «That Blessed One handles the many types of psychic power: multiply and become one again; appearing and disappearing; go unhindered through a wall, a wall or a mountain as through space; Diving in and out of the earth as if it were water;walking on water as if it were land; flying with legs crossed across the sky like a bird; Touching and caressing with the hand the sun and the moon, so powerful and powerful; controlling the body to the kingdom of Brahmā. «
And there is no way for Sunakkhatta to deduce about me from the teaching: «That Blessed One, with a clairaudience that is purified and superhuman, hears both types of sounds, human and divine, either near or far.»
And there is no way for Sunakkhatta to deduce about me from the teaching: «That Blessed One understands the minds of other beings and individuals, having understood them with his own mind. He understands the mind with greed as «mind with greed,» and the mind without avarice as «mind without avarice.»Understand the mind with hate … mind without hate … mind with delirium … mind without delirium … restricted mind … scattered mind … expansive mind … non-expansive mind … mind that is supreme … mind that is not supreme … mind immersed in samādhi … mind not submerged in samādhi … liberated mind as «liberated mind», and mind not liberated as «liberated mind».
The Tathagata possesses ten powers of a Tathagata. With these he claims the place of the bull, roars the roar of his lion in the assemblies and turns the sacred wheel.That ten
In the first place, the Tathagata really understands the possible as possible, and the impossible as impossible. Since he really understands this, this is a power of the Tathagata. Trusting in this, he claims the place of the bull, roars the roar of his lion in the assemblies and turns the sacred wheel.
In addition, the Tathāgata really understands the outcome of the events in the past, the future and the present in terms of causes and reasons. Since he really understands this, this is a power of the Tathagata …
Furthermore, the Tathāgata really understands where all the paths of practice lead.Since he really understands this, this is a power of the Tathagata …
In addition, the Tathāgata really understands the world with its many and diverse elements. Since he really understands this, this is a power of the Tathagata …
In addition, the Tathagata really understands the different attitudes of sentient beings. Since he really understands this, this is a power of the Tathagata …
In addition, the Tathāgata really understands the faculties of other sentient beings and other individuals after understanding them with their mind. Since he really understands this, this is a power of the Tathagata …
Furthermore, the Tathagata truly understands corruption, cleansing and emergence with regard to absorptions, liberations, immersions and achievements.Since he really understands this, this is a power of the Tathagata …
In addition, the Tathāgata recalls many types of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand rebirths; many eons of the world contract, many eons of the world expand, many eons of the world contract and expand. Remember: «There they called me that, my clan was that, I saw myself like that, and that was my food».That’s how I felt pleasure and pain, and that’s how my life ended. When I died from that place, I was reborn in another place. Here they also called me that, my clan was that, I saw myself like that, and that was my food. That’s how I felt pleasure and pain, and that’s how my life ended. When I died from that place, I was reborn here. « And so he remembers his many types of past lives, with characteristics and details. Since he really understands this, this is a power of the Tathagata …
Furthermore, with clairvoyance that is purified and superhuman, the Tathagata sees sentient beings disappear and be reborn: inferior and superior, beautiful and ugly, in a good or bad place. He understands how sentient beings are reborn according to their works. «These loved ones did bad things through body, speech and mind. They spoke badly of the nobles; they had a wrong vision; and they chose to act outside of that wrong view. When your body breaks, after death, you are reborn in a place of loss, a bad place, the underworld, hell. These loved ones, however, did good things through body, speech and mind. They never spoke ill of the nobles; They had the correct view; and they chose to act outside of that correct vision. When their body is broken, after death, they are reborn in a good place, in a celestial kingdom. « And so, with the purified and superhuman clairvoyance, sees the sentient beings disappear and be reborn: inferior and superior, beautiful, beautiful and ugly, in a good place or a bad place. He understands how sentient beings are reborn according to their works. Since he really understands this, this is a power of the Tathagata …
In addition, the Tathāgata has realized the freedom of heart and freedom without blemish by means of wisdom in this very life, and he lives by having Tathāgata with his own perception due to the end of the impurities. Since he really understands this, this is a power of the Tathagata. Trusting in this, he claims the place of the bull, roars the roar of his lion in the assemblies and turns the sacred wheel.
A Tathagata possesses these ten powers of a Tathagata. With these he claims the place of the bull, roars the roar of his lion in the assemblies and turns the sacred wheel.
When you know and see in this way, suppose someone said this: «The ascetic Gotama does not have a superhuman distinction in knowledge and vision worthy of the nobles. He teaches what he has worked by logic, following a line of inquiry, expressing his own perspective. « Unless you give up that discourse and that thought, and leave that perspective, you will be thrown into hell. Just as a mendicant fulfilled in ethics, immersion and wisdom would achieve enlightenment in this very life, such is the consequence, I say. Unless you give up that discourse and thought, and put that vision aside, you will be thrown into hell.
Sāriputta, the Tathagata has four types of self-confidence. With these he claims the place of the bull, roars the roar of his lion in the assemblies and turns the sacred wheel. That four
I see no reason for anyone, whether ascetic, brahmin, god, Māra or Brahmā, or any other person in the world, to legitimately scold me, saying: ‘You say you are wide awake, but you do not understand these things. ‘Since I do not see such a reason, I live safe, bold and secure.
I see no reason for anyone, whether ascetic, brahmin, god, Māra or Brahmā, or any other person in the world, to legitimately scold me, saying: «You say you have done away with all the impurities, but these impurities are not over « Since I do not see such a reason, I live safe, bold and secure.
I see no reason for anyone, whether ascetic, brahmin, god, Māra or Brahmā, or anyone else in the world, to legitimately scold me, saying: «Acts that he says are obstructions are not really obstructions to the one who acts « they. ‘Since I do not see such a reason, I live safe, bold and secure.
I see no reason for anyone, whether ascetic, brahmin, god, Māra or Brahmā, or anyone else in the world, to legitimately scold me, saying: «Teaching does not lead to those who practice it at the full end of suffering. , the goal for which you taught it. ‘Since I do not see such a reason, I live safe, bold and secure.
A Tathāgata has these four types of security in himself. With these he claims the place of the bull, roars the roar of his lion in the assemblies and turns the sacred wheel.
When you know and see in this way, suppose someone said this: ‘The ascetic Gotama does not have a superhuman distinction in knowledge and vision worthy of the nobles …’ Unless they renounce that speech and that thought, leave that view, they will be thrown to the hell.
Sāriputta, there are these eight assemblies. That eight Assemblies of aristocrats, brahmins, heads of families and ascetics. An assembly of the gods under the Four Great Kings. An assembly of the gods under thirty-three. An assembly of māras. An assembly of Brahmās. These are the eight assemblies. By possessing these four types of self-assurance, the Tathāgata One approaches and enters directly into these eight sets. I remember approaching an assembly of hundreds of aristocrats. There I used to sit with them, talk and participate in discussions. But I do not see any reason to feel fear or insecurity. Since I do not see such a reason, I live safe, bold and secure.
I remember that I had approached an assembly of hundreds of Brahmins … housewives … ascetics … the gods under the Four Great Kings … the gods under thirty-three … Māras … Brahmās. There I also sat with them, talked and participated in discussions. But I do not see any reason to feel fear or insecurity.Since I do not see such a reason, I live safe, bold and secure.
When you know and see in this way, suppose someone said this: ‘The ascetic Gotama does not have a superhuman distinction in knowledge and vision worthy of the nobles …’ Unless they renounce that speech and that thought, leave that view, they will be thrown to the hell.
Sāriputta, there are these four types of reproduction. That four Reproduction for creatures born from an egg, from a matrix, from moisture or spontaneously. And what is the reproduction of an egg? There are beings that are born coming out of an eggshell. This is called reproduction of an egg. And what is reproduction from a uterus? There are beings that are born when leaving the amniotic sac. This is called reproduction from a matrix. And what is the reproduction of humidity? There are beings that are born in a rotten fish, in a rotten body, in a rotten mass, in a well or in a sink. This is called moisture reproduction. And what is spontaneous reproduction? Gods, beings from hell, certain humans and certain beings in the lower realms. This is called spontaneous reproduction. These are the four types of reproduction.
When you know and see in this way, suppose someone said this: ‘The ascetic Gotama does not have a superhuman distinction in knowledge and vision worthy of the nobles …’ Unless they renounce that speech and that thought, leave that view, they will be thrown to the hell.
There are these five destinations. That five Hell, the animal kingdom, the ghost realm, humanity and the gods. I understand hell, and the path and practice that leads to hell. And I understand how someone who practices that way, when his body breaks, after death, is reborn in a place of loss, a bad place, the underworld, hell. I understand the animal kingdom … the ghost realm … humanity … gods, and the path and practice that leads to the world of the gods. And I understand how someone who practices in that way, when his body breaks, after death, is reborn in a good place, a celestial kingdom. And I understand extinction, and the path and practice that leads to extinction. And I understand how someone who practices in this way realizes freedom of heart and freedom without blemish through wisdom in this very life, and lives by having it Tathagata with his own perception due to the end of the impurities.
When I have understood the mind of a certain person, I understand: ‘This person is practicing in such a way and has entered such a way that when his body is broken, after death, he will be reborn in a place of loss, a bad place, Underworld, hell. «Then, some time later, I see that they have indeed been reborn in hell, where they experience exclusively painful, acute and severe feelings. Suppose there was a well of glowing coals that was deeper than a man’s height, full of burning coals that neither flamed nor smoked. Then comes a person who struggles with oppressive, tired, thirsty and dry heat. But the road they are on is one way, to the same coal pit.If a person with good eyesight saw them, they would say: «This person is advancing in such a way and has entered such a path that he will reach that well of embers».Then, some time later, they will see that they have In fact, they fell into that coal pit, where they experience exclusively painful, sharp and severe feelings …
When I have understood the mind of a certain person, I understand: ‘This person … will be reborn in the animal kingdom.’ Then, some time later, I see that they have indeed been reborn in the animal kingdom, where they experience painful, sharp and severe feelings. Suppose there was a sewer deeper than a man’s height, filled to the brim with feces. Then comes a person who struggles with oppressive, tired, thirsty and dry heat. But the road they are on is in one direction, to that same sewer. If a person with good eyesight saw them, they would say: «This person is advancing in such a way and has entered such a path that he will reach that same culvert». Then, some time later, they will see that they have actually fallen. in that sewer, where they experience painful, acute and severe feelings …
When I have understood the mind of a certain person, I understand: ‘This person … will be reborn in the realm of ghosts’. Then, some time later, I see that they have indeed been reborn in the realm of ghosts, where they experience many painful situations. feelings. Suppose there was a tree that grew on rugged terrain, with a thin foliage with speckled shade. Then comes a person who struggles with oppressive, tired, thirsty and dry heat. But the path they travel is only in one direction, towards that same tree. If a person with good eyesight saw them, they would say: «This person is advancing in such a way and has entered such a path that he will reach that same tree». Then, some time later, you will see them sitting or lying underneath. That tree, where they experience many painful feelings …
When I have understood the mind of a certain person, I understand: «This person … will be reborn among human beings». Then, some time later, I see that they have indeed been reborn among human beings, where they experience many pleasant feelings. Let us suppose that there is a tree that grows on smooth ground, with abundant foliage that casts a dense shade. Then comes a person who struggles with oppressive, tired, thirsty and dry heat. But the path they travel is only in one direction, towards that same tree. If a person with good eyesight saw them, they would say: «This person is advancing in such a way and has entered such a path that he will reach that same tree». Then, some time later, you will see them sitting or lying underneath. That tree, where they experience many pleasant feelings …
When I have understood the mind of a certain person, I understand: ‘This person … will be reborn in a good place, a celestial kingdom’. Then, some time later, I see that they have indeed been reborn in a celestial kingdom, where they experience exclusively pleasant feelings. Suppose there was a long house on stilts with a roof in the shape of a peak, plastered inside and out, without drafts, with closed closures and closed windows. And it had an extended sofa with wool covers (stacked, pure white or flower embroidery) and spread with a fine deerskin, with an upper canopy and red pillows at both ends. Then comes a person who struggles with oppressive, tired, thirsty and dry heat. But the road they are on is in one direction, towards that same stilt house. If a person with good eyesight saw them, they would say: «This person is advancing in such a way and has entered such a way that he will arrive at that stilt house very long». Then, some time later, you will see them sitting or lying down. in that stilt of a communal house, where they experience exclusively pleasant sensations …
When I have understood the mind of a certain person, I understand: ‘This person is practicing in such a way and has entered such a way that he will realize the freedom of heart and freedom without blemish through the wisdom in this very life and will live having realized with his own perception due to the end of the impurities. ‘Then, some time later, I realize that indeed they have realized the freedom of heart and freedom without blemish with wisdom in this very life, and I live by having it Tathagata with its own due perception At the end of the contaminations, experiencing feelings exclusively pleasant. Let’s suppose there was a lotus pond with clear water, sweet, fresh, clean, with smooth edges, lovely. And there was a dark forest nearby. Then comes a person who struggles with oppressive, tired, thirsty and dry heat. But the road they travel is only in one direction, towards that same lotus pond. If a person with good eyesight saw them, they would say: «This person is advancing in such a way and has entered such a path that he will reach that lotus pond». Then, some time later, they would see it. They had dived in that lotus pond, bathed and drunk. When all their stress, tiredness and heat exhaustion faded, they emerged and sat or lay down in that thick forest, where they experienced exclusively pleasant feelings. In the same way, when I have understood the mind of a person, I understand: «This person is practicing in such a way and has entered such a way that he will realize the freedom of heart and freedom without blemish through wisdom in this same sense. life, and alive having realized it with its own perception due to the end of the impurities. ‘ Then, some time later, I see that indeed they have realized the freedom of heart and freedom without blemish by means of wisdom in this very life, and I live by having it Tathagata with Its own perception due to the end of the impurities, experiencing feelings exclusively pleasant. These are the five destinations.
When you know and see in this way, suppose someone said this: «The ascetic Gotama does not have a superhuman distinction in knowledge and vision worthy of the nobles. He teaches what he has worked by logic, following a line of inquiry, expressing his own perspective. « Unless you give up that discourse and that thought, and leave that perspective, you will be thrown into hell. Just as a mendicant fulfilled in ethics, immersion and wisdom would achieve enlightenment in this very life, such is the consequence, I say. Unless you give up that discourse and thought, and put that vision aside, you will be thrown into hell.
Sāriputta, I remember having practiced a spiritual path consisting of four factors.It used to be a self-defeating, the last self-mortifying. I used to live in the rough, the liver in the final brute. I used to live with disgust for sin, the last one who lives with disgust for sin. He used to be isolated, in maximum seclusion. And that’s how my self-mortification was. I undressed, ignoring the conventions. I licked my hands and did not come or stop when they asked me. I did not accept the food that was brought to me, nor the food prepared especially for me, nor an invitation for a meal. I did not receive anything from a pot or bowl; or someone who has sheep, or who has a gun or shovel in his house; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding or who has a man in her house; or where food is advertised for distribution; or where there is a dog waiting or flies buzzing.I did not accept fish, meat, liquor, wine, or beer. I went to a house for alms, taking just one bite, or two houses and two bites, up to seven houses and seven bites. I fed on a dish a day, two dishes a day, up to seven dishes a day. I ate once a day, once every two days, until once a week, and so on, even up to once every two weeks. I lived committed to the practice of eating food at set intervals.
I ate herbs, millet, wild rice, poor rice, water lettuce, rice bran, boiling rice scum, sesame flour, grass or cow dung. I survived in the roots and fruits of the forest, or eating fallen fruit.
I wore hemp tunics, mixed hemp, body wrap, rags, lodh tree bark, antelope skin (whole or in strips), kusa grass, bark, wood chips, human hair, horsetail hair or owls wings. I tore off my hair and beard, committed to this practice. I would stop constantly, rejecting the seats. I crouched down, committed to the squatting effort.I lie on a mat of thorns, making a bed of thorns on my bed. I made a commitment to practice immersion in the water three times a day, including at night. And so I lived committed to practice these various ways of mortifying and tormenting the body. Such was my practice of self-mortification.
And this is how my life was rude. The dust and dirt accumulated in my body for many years until it began to come off. It is like the trunk of a pale moon ebony tree, which accumulates bark for many years until it begins to peel off. But it did not occur to me: «Oh, this dust and dirt must be eliminated by hand or someone else’s.»That did not occur to me. Such was my rude life.
And that’s how it was to live in disgust of sin. I would step forward or backward with great attention. He was filled with pity even about a drop of water, thinking, «I can not accidentally hurt any little creature that is in the wrong place.» That was my way of living with disgust for sin.
And this is how my isolation was. I would dive deeply into a wild region and I would stay there. When I saw a shepherd or a shepherd, or someone picking up grass or sticks, or a woodcutter, I would flee from one forest to another, from bushes to bushes, from one valley to another, from the highlands to the highlands.Why is that? So that I would not see them, nor them to me. I run like a wild deer watching a human being. Such was my practice of seclusion.
I would go on four legs to the corrals after the cattle had gone and would eat the dung of the young pups. As long as my own urine and excrement lasted, I would even eat that. Such was my food of the most unnatural things.
I would dive deep into an imposing forest and stay there. It was so impressive that it would usually make your hair stand on end if you were not free from greed. And on cold nights, like the eight days of winter when the snow falls, I stayed out in the open during the night and in the forest during the day. But in the last month of summer I stayed outside during the day and in the forest at night. And then I came up with these verses, which were not inspired or supernaturally, nor learned before in the past:
«Burned and frozen, alone in the imposing forest. Naked, there is no fire to sit next to, the sage is still pursuing his search. «
I would make my bed in a mortuary floor, with the bones of the dead for a pillow.Then the cowboys approached me. They spit on me and urinated me, they threw mud at me, they even stuck sticks in my ears. But I do not remember ever thinking of them. Such was my permanence in equanimity.
There are some ascetics and brahmins who have this doctrine and point of view: «Purity comes from food.» They say: «Let’s live of jujubes». Then they eat jujube and jujube powder and drink jujube juice. And they enjoy many jujube concoctions. I remember eating a single jujube. You might think that at that moment the jujubes must have been very big. But you should not see it like that. The jujubes were then at most the same size as today. When eating very little, my body became extremely emaciated. Because I ate so little, my limbs became like the joints of an eighty-year-old child or a corpse, my ass turned like the head of a camel, my vertebrae protruded like pearls on a rope, and my ribs were so demated like the beams of an old barn. Because of eating so little, the brightness of my eyes sank deep into their sockets, like the glow of water sunk in a well. Because I ate so little, my scalp withered and withered like a bitter gourd in the wind and sun. Because of eating so little, the skin of my belly stuck to my spine, so when I tried to rub the skin on my belly I grabbed my spine, and when I tried to rub my spine I rubbed the skin of my belly. Because I ate so little, when I tried to urinate or defecate, I fell face down on the spot. Because of eating so little, when I tried to soothe my body by rubbing my limbs with my hands, the hair, rotten at its roots, fell.
There are some ascetics and brahmins who have this doctrine and point of view: ‘Purity comes from food’. They say: ‘Let’s live on mung beans’ … ‘Let’s live on sesame’ … ‘Let’s live on ordinary rice’ … Because of eating so little, when I tried to relieve my body by rubbing my limbs with my hands, the hair, rotten at its roots, it fell.
But Sāriputta, I did not achieve any superhuman distinction in knowledge and vision worthy of the nobles for that behavior, that practice, that exhausting work.Why is that? Because I did not achieve that noble wisdom that is noble and emancipatory, and that leads someone who practices it to the full end of suffering.
There are some ascetics and brahmins who have this doctrine and point of view: «Purity comes from transmigration.» But it is not easy to find a kingdom that has not previously transmigrated in all this time, except for the gods of the pure dwellings. Because if he had transmigrated to the gods of the pure dwellings, he would not have returned to this kingdom again.
There are some ascetics and brahmins who have this doctrine and point of view: «Purity comes from rebirth.» But it is not easy to find a rebirth in which you have not been previously reborn in …
There are some ascetics and brahmins who have this doctrine and point of view: «Purity comes from the abode of rebirth.» But it is not easy to find a dwelling where you have not previously accepted …
There are some ascetics and brahmins who have this doctrine and point of view: «Purity comes from sacrifice.» But it is not easy to find a sacrifice that he has not offered before in all this time, when he was an anointed king or a well. -to do brahmin
There are some ascetics and brahmins who have this doctrine and point of view: «Purity comes from serving the sacred flame.» But it is not easy to find a fire that has not served in all this time, when it was an anointed king. or a well-adjusted brahmin.
There are some ascetics and brahmins who have this doctrine and point of view: «As long as this gentleman is young, young, with black hair, blessed with youth, in the best moment of life he will be endowed with the perfect lucidity of wisdom. But when he is old, old and older, has advanced in years and has reached the final stage of life (eighty, ninety or a hundred years) he will lose his lucidity of wisdom. «But I should not see it like that. For now I am old, old and older, I am advanced in years and I have reached the final stage of life. I am eighty years old. Suppose I have four disciples with a lifespan of one hundred years. And each one was perfect in memory, rank, retention and perfect lucidity of wisdom. Imagine how easily an expert and well-trained archer with a strong bow would shoot an arrow of light through the shade of a palm tree. That was how extraordinary they were in memory, rank, retention and perfect clarity of wisdom. They would ask questions about the four types of mindfulness meditation again and again, and I would answer each question. They would remember the answers and they would not ask the same question twice. And they would only stop to eat and drink, go to the bathroom and sleep to dissipate fatigue. But the Tathāgata would not be left without teachings of the Dhamma, words and phrases of the teachings or spontaneous answers. And after a hundred years, my four disciples would disappear. Even if you have to carry me on a stretcher, there will never be any deterioration in the clarity of the wisdom of the Tathagata. And if there is someone from whom it can be rightly said that a being that can not be deceived has emerged in the world for the welfare and happiness of the people, for the benefit, welfare and happiness of gods and humans, It’s from me that this has to be said. «
Now at that time, the Venerable Nāgasamāla was behind the Buddha who fanned him. Then he said to the Buddha: «It’s incredible, sir, it’s amazing! While listening to this teaching exposition, my hair stood up! What is the name of this teaching exhibition? «Well, Nāgasamāla, you can remember this teaching exposition as» The speech of the creepy «.
That is what the Buddha said. Satisfied, the Venerable Nāgasamāla was happy with what the Buddha said.
Collection of speeches grouped numerically AN 21-31. Chapter on the fools
«Behold, monks, there are these two kinds of fools. And, what are those two? One, who does not see his own transgression as a transgression and another, who does not accept, according to the Dhamma, the transgression of someone who confesses it. These are, monks, the two kinds of fools.
«Behold, monks, there are these two kinds of sages. And, what are those two? One, who sees his own transgression as a transgression and another, who accepts, according to the Dhamma, the transgression of someone who confesses it. These are, monks, the two kinds of sages.
«Behold, monks, there are these two kinds of people who defame the Tathagata.And, what are those two? One, full of hatred that harbors hatred and another, endowed with faith in the wake of their misunderstanding. These are the two kinds of people who defame the Tathagata.
«Behold, monks, there are these two kinds of people who defame the Tathagata.And, what are those two? One, [composed of] those who proclaim as said or declared by the Tathagata something that was never said or declared by him. And the other, [composed of] those who deny what has been said or declared by the Tathagata. These are the two kinds of people who defame the Tathagata.
«Behold, monks, there are these two kinds of people who do not defame the Tathagata. And, what are those two? One, [composed of] those who do not proclaim as said or declared by the Tathagata something that was never said or declared by him. And the other, [made up of] those who proclaim what was said or declared by the Tathagata. These are the two kinds of people who do not defame the Tathagata.
«Behold, monks, there are these two kinds of people who defame the Tathagata.And, what are those two? One, [composed by] those who proclaim something as explicit, whose meaning still needs clarification. And the other [composed of] those who proclaim as something that still needs clarification, an explicit discourse.These are the two kinds of people who defame the Tathagata.
«Behold, monks, there are these two kinds of people who do not defame the Tathagata. And, what are those two? One, [composed by] those who proclaim as something that still needs an interpretation, the discourse whose meaning still needs clarification. And the other [composed by] those who proclaim as explicit, something that no longer needs any clarification. These are the two kinds of people who do not defame the Tathagata.
«Monks, for someone of hidden actions there are two destinations that can be expected: hell or the animal kingdom.
«Monks, for someone, whose actions are not hidden there are two destinations that can be expected: the kingdom of the devas or the human kingdom.
«Monks, for someone who holds the wrong point of view there are two destinations that can be expected: hell or the animal kingdom.
«Monks, for someone who maintains the correct point of view there are two destinations that can be expected: the kingdom of the devas or the human kingdom.
«Monks, for an immoral person there are two receptacles: hell or the animal kingdom. Monks, for a virtuous person there are two receptacles: the kingdom of the devas or the human kingdom.
«Monks, seeing the two advantages, I resort to a distant abode in the forest or in the jungle. And, what are those two? For myself I see a pleasant abode already in this life and I have compassion for later generations. Seeing these two advantages, I resort to a distant abode in the forest or in the jungle.
«Monks, these two things belong to true knowledge. And, what are those two? The tranquility and the insight. And, what benefit does one experience when developing tranquility? Your mind develops. And, what benefit does one experience when his mind is developed? Greed is abandoned. And, what benefit does one experience when greed is abandoned?
«And, what benefit does one experience when developing insight? Wisdom develops. And, what benefit does one experience when wisdom is developed?Ignorance is abandoned.
«In this way, monks, when greed disappears, behold, the liberation of the mind, and when ignorance disappears, behold, liberation through wisdom.»