The Lion 39;s Roar Movie

[Rosham Rosebure]

Thesecond lion seemed even larger than his brother, glowing orange in the sun and sashaying through the brush as if he owned the world. Brother 1 stopped roaring and looked over at his pal. They were like kittens preparing to pounce on each other in the grass.

I had traded my long telephoto lens for a shorter one, and was using up batteries and storage space as I continued to record the love-in. Three lions, rolling and playing together like giant tawny kittens in the icy morning light.

This was highlighted rather nicely by the Majingilane males one morning, when three of them had been found in a thicket near the Maxabene, and the fourth male was somewhere a few kilometres away, I think with the Tsalala pride if memory serves me correctly.

It always used to astound me how well the trackers at Londolozi were able to identify the different Majingilane males who were calling. I once lost a six-pack of beers to Oxide Ndlovu when he told me that it was definitely the Scar-nosed male roaring one morning. I figured he was pulling my leg and that he only had a 1-in-4 chance of being right (there were four lions in the coalition), but he got it spot on, and I was a six-pack down!

Thank you for a great blog, James! I am so happy for the research that is going on now.. Panthera with the DNA data bank being started and the information being gathered on all of our wonderful leopards.. I know there is another place doing leopard research also but not in the Sabi Sands.. Ingwe Leopard Project headquartered in the Thabo Tholo is doing some wonderful work also. I enjoy blogs of this nature, it is always a pleasure to learn as well as experience.

It was in Londolozi that we had one of our best experiences. it was nightfall and Sandros had us parked infront of two sleepy male lions. suddenly, one of them started roaring. then he got up, and walked, roaring all the way. and we followed until he came towards the vehicle, while roaring, went under us and then next to the vehicle. the vehicle rattled like crazy. wow. that was all we could say over again and again.wow. and i love how you talked about them being able to pinpoint each other so accurately. they are such a smart species.

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The original translations of the two suttas included in this booklet were made by Ven. Bhikkhu anamoli. They are taken from his complete translation of the Majjhima Nikaya, which I have edited and revised for publication by Wisdom Publications, Boston (forthcoming, 1994/95). The numbers enclosed in square brackets are the page numbers of the Pali Text Society edition of the Pali text.

The Pali Commentaries explain that there are two kinds of lion's roar: that of the Buddha himself and that of his disciples. The former is sounded when the Buddha extols his own attainments or proclaims the potency of the doctrine he has realized; the latter, when accomplished disciples testify to their own achievement of the final goal, the fruit of arahantship. Viewed in the light of this distinction, the Shorter Discourse on the Lion's Roar exhibits a hybrid character, being a sutta spoken by the Buddha to instruct his disciples how they should affirm, in discussions with others who hold different convictions, the singular greatness of the Teaching.

Admittedly, this claim poses an unmistakable challenge to eclectic and universalist approaches to understanding the diversity of humankind's religious beliefs, but it in no way implies a lack of tolerance or good will. During the time of the Buddha himself, in the Ganges Valley, there thrived a whole panoply of religious teachings, all of which proposed, with a dazzling diversity of doctrines and practices, to show seekers of truth the path to liberating knowledge and to spiritual perfection. In his frequent meetings with uncommitted inquirers and with convinced followers of other creeds, the Buddha displayed the most complete tolerance and gracious cordiality. But though he was always ready to allow each individual to form his or her own convictions without the least constraint or coercion, he clearly did not subscribe to the universalist thesis that all religions teach essentially the same message, nor did he allow that the attainment of final release from suffering, Nibbana, was accessible to those who stood outside the fold of his own Dispensation. While this position may seem narrow and parochial to many today, when reaction against the presumptions of dogmatic religion has become so prevalent, it is not maintained by the Buddha as a hidebound dogma or from motives of self-exalting pride, but from a clear and accurate discernment of the precise conditions required for the attainment of deliverance.

The Buddha's statement on this issue emerges in at least two important passages in the Canon, each of which reveals, from a slightly different angle, exactly what those conditions are. One is found in the Maha-parinibbana Sutta (DN 16/ii,151-52). While the Buddha was lying between the twin sal trees on the eve of his demise, a wandering ascetic named Subhadda came into his presence to resolve a doubt: he wished to know whether or not the other great religious teachers contemporary with the Buddha, who were regarded as saints by the multitude, had actually attained spiritual realization, as they claimed to have done. The Buddha shifted the burden of the discussion away from a question aimed at assessing particular individuals and rephrased it in terms of a general evaluative principle. He declared: "In whatsoever Dhamma and Discipline the Noble Eightfold Path is not found, there one cannot find true recluses of the four degrees of liberation. But in whatever Dhamma and Discipline the Noble Eightfold Path is found, there one can find the four types of true recluses." Then the Buddha imparted to Subhadda the information that was important for him to know: "In this Dhamma and Discipline the Noble Eightfold Path is found, and in it alone are found also the true recluses of the four degrees. Outside this Dispensation the four types of enlightened individuals are not to be found. The doctrines of others are devoid of true recluses." In this passage the thrust of the Buddha's explanation points to a particular method of practice as essential to the attainment of true realization. That method of practice is the training in the Noble Eightfold Path, and because this path, in its fullness and perfection, is unique to the Dispensation of a Fully Enlightened One, it follows that persons who have reached the planes of deliverance are unique to his Dispensation as well.

In the Shorter Discourse on the Lion's Roar the reason for the Buddha's exclusivistic claim does not focus upon practice but upon doctrine, upon the understanding of the nature of reality that separates his own Dhamma from all other attempts to comprehend the human situation. As the argument unfolds, the Buddha will show that the essential key to liberation, the key that he alone makes available, is the teaching of anatta, of non-self or egolessness, which is at the same time the boundary line that marks the difference between his own doctrine and the doctrines of other teachers.

Sections 3-4. After announcing the "lion's roar" in Section 2, in the next section the Buddha begins to construct an imaginary dialogue between "the wanderers of other sects," i.e., the proponents of the rival religious systems, and his own ordained disciples, the bhikkhus. In the first stage of the discussion, the wanderers ask the bhikkhus about the grounds on which they advance their seemingly sweeping claim. The Buddha advises the monks that they should answer by mentioning four reasons: that they have confidence in the Teacher, they have confidence in his Teaching, they have fulfilled the precepts of training, and their co-religionists, both monastic and lay, live together in cordial harmony. The wanderers, however, do not remain satisfied with this answer, but join issue with the bhikkhus by pointing out that the four reasons that the Buddhists have offered are also found in their own sects. Thus there seems to be no essential distinction between them that the bhikkhus can appeal to as the basis for their thesis.

Section 5. The Buddha does not meet this challenge with a direct reply, but instead approaches it via an indirect route. He enters upon this route by first clarifying, through questioning of the wanderers, the criteria of a truly emancipating teaching. As a matter of mutual consensus both the bhikkhus and the wanderers agree that such a teaching must posit a goal that can be attained only by those who have achieved complete purification: freedom from lust, hate and delusion, from craving and clinging, from arbitrary prejudices ("favoring and opposing"), and from the coils of "proliferation" (papaca), i.e., thought constructions born of craving and groundless speculation.

Although the bhikkhus and the wanderers both agree on these criteria, this does not suffice to establish that they are shared equally by the different spiritual systems, nor does this imply that they are capable of being fulfilled regardless of the specific doctrine to which one subscribes or the discipline in which one trains. To show, again in an indirect manner, that the outside systems are not capable of leading to final liberation, the Buddha points out that there are two broad "families" of views, diametrically opposed to each other, under which the wide diversity of speculative systems can be subsumed. These two views are called, in the sutta, the view of being (bhavaditthi) and the view of non-being (vibhavaditthi). The view of being is identical with eternalism (sassatavada), the positing of some eternal entity or spiritual principle, i.e., a substantial self or soul, as the essence of the individual, and the positing of an eternal entity, such as a creator God or metaphysical Absolute, as the ground or source of the objective universe. The view of non-being is identical with annihilationism (ucchedavada), the repudiation of any principle of continuity beyond death and the denial of an objective, transpersonal foundation for morality.

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