MN 11 The Shorter Discourse on the Lion’s Roar

Medium Discourses Collection 11 – Majjhima Nikāya 11

MN 11 The Shorter Discourse on the Lion’s Roar – Cūḷasīhanādasutta

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

There the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Buddha said this:

Bhagavā etadavoca:

2.1

“‘Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic.

“Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;

2.2

Other sects are empty of ascetics.’

suññā parappavādā samaṇebhi aññehīti.

2.3

This, bhikkhū, is how you should rightly roar your lion’s roar.

Evametaṁ, bhikkhave, sammā sīhanādaṁ nadatha.

3.1

It’s possible that wanderers who follow other paths might say:

Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:

3.2

‘But what is the source of the venerables’ self-confidence and forcefulness that they say this?’

‘ko panāyasmantānaṁ assāso, kiṁ balaṁ, yena tumhe āyasmanto evaṁ vadetha—

3.3

idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;

3.4

suññā parappavādā samaṇebhi aññehī’ti?

3.5

You should say to them:

Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:

3.6

‘There are four things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. Seeing these things in ourselves we say that:

‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema—

3.7

“Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic.

idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;

3.8

Other sects are empty of ascetics.”

suññā parappavādā samaṇebhi aññehīti.

3.9

What four?

Katame cattāro?

3.10

We have confidence in the Teacher, we have confidence in the teaching, and we have fulfilled the precepts.

Atthi kho no, āvuso, satthari pasādo, atthi dhamme pasādo, atthi sīlesu paripūrakāritā;

3.11

And we have love and affection for those who share our path,

sahadhammikā kho pana piyā manāpā—

3.12

both laypeople and renunciates.

gahaṭṭhā ceva pabbajitā ca.

3.13

These are the four things.’

Ime kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema—

3.14

idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;

3.15

suññā parappavādā samaṇebhi aññehī’ti.

4.1

It’s possible that wanderers who follow other paths might say:

Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:

4.2

‘We too have confidence in the Teacher—our Teacher; we have confidence in the teaching—our teaching; and we have fulfilled the precepts—our precepts.

‘amhākampi kho, āvuso, atthi satthari pasādo yo amhākaṁ satthā, amhākampi atthi dhamme pasādo yo amhākaṁ dhammo, mayampi sīlesu paripūrakārino yāni amhākaṁ sīlāni,

4.3

And we have love and affection for those who share our path,

amhākampi sahadhammikā piyā manāpā—

4.4

both laypeople and renunciates.

gahaṭṭhā ceva pabbajitā ca.

4.5

What, then, is the difference between you and us?’

Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ yadidaṁ tumhākañceva amhākañcā’ti?

5.1

You should say to them:

Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:

5.2

‘Well, reverends, is the goal one or many?’

‘kiṁ panāvuso, ekā niṭṭhā, udāhu puthu niṭṭhā’ti?

5.3

Answering rightly, the wanderers would say:

Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:

5.4

‘The goal is one, reverends, not many.’

‘ekāvuso, niṭṭhā, na puthu niṭṭhā’ti.

5.5

‘But is that goal for the greedy or for those free of greed?’

‘Sā panāvuso, niṭṭhā sarāgassa udāhu vītarāgassā’ti?

5.6

Answering rightly, the wanderers would say:

Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:

5.7

‘That goal is for those free of greed, not for the greedy.’

‘vītarāgassāvuso, sā niṭṭhā, na sā niṭṭhā sarāgassā’ti.

5.8

‘Is it for the hateful or those free of hate?’

‘Sā panāvuso, niṭṭhā sadosassa udāhu vītadosassā’ti?

5.9

Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:

5.10

‘It’s for those free of hate.’

‘vītadosassāvuso, sā niṭṭhā, na sā niṭṭhā sadosassā’ti.

5.11

‘Is it for the delusional or those free of delusion?’

‘Sā panāvuso, niṭṭhā samohassa udāhu vītamohassā’ti?

5.12

Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:

5.13

‘It’s for those free of delusion.’

‘vītamohassāvuso, sā niṭṭhā, na sā niṭṭhā samohassā’ti.

5.14

‘Is it for those who crave or those rid of craving?’

‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti?

5.15

Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:

5.16

‘It’s for those rid of craving.’

‘vītataṇhassāvuso, sā niṭṭhā, na sā niṭṭhā sataṇhassā’ti.

5.17

‘Is it for those who grasp or those who don’t grasp?’

‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti?

5.18

Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:

5.19

‘It’s for those who don’t grasp.’

‘anupādānassāvuso, sā niṭṭhā, na sā niṭṭhā saupādānassā’ti.

5.20

‘Is it for the knowledgeable or the ignorant?’

‘Sā panāvuso, niṭṭhā viddasuno udāhu aviddasuno’ti?

5.21

Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:

5.22

‘It’s for the knowledgeable.’

‘viddasuno, āvuso, sā niṭṭhā, na sā niṭṭhā aviddasuno’ti.

5.23

‘Is it for those who favor and oppose or for those who don’t favor and oppose?’

‘Sā panāvuso, niṭṭhā anuruddhappaṭiviruddhassa udāhu ananuruddhaappaṭiviruddhassā’ti?

5.24

Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:

5.25

‘It’s for those who don’t favor and oppose.’

‘ananuruddhaappaṭiviruddhassāvuso, sā niṭṭhā, na sā niṭṭhā anuruddhappaṭiviruddhassā’ti.

5.26

‘But is that goal for those who enjoy proliferation or for those who enjoy non-proliferation?’

‘Sā panāvuso, niṭṭhā papañcārāmassa papañcaratino udāhu nippapañcārāmassa nippapañcaratino’ti?

5.27

Answering rightly, the wanderers would say:

Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:

5.28

‘It’s for those who enjoy non-proliferation, not for those who enjoy proliferation.’

‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti.

6.1

Bhikkhū, there are these two views:

Dvemā, bhikkhave, diṭṭhiyo—

6.2

views favoring continued existence and views favoring ending existence.

bhavadiṭṭhi ca vibhavadiṭṭhi ca.

6.3

Any ascetics or brahmins who cling, hold, and attach to a view favoring continued existence will oppose a view favoring ending existence.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā.

6.4

Any ascetics or brahmins who cling, hold, and attach to a view favoring ending existence will oppose a view favoring continued existence.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṁ allīnā vibhavadiṭṭhiṁ upagatā vibhavadiṭṭhiṁ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā.

7.1

There are some ascetics and brahmins who don’t truly understand these two views’ origin, ending, gratification, drawback, and escape. They’re greedy, hateful, delusional, craving, grasping, and ignorant. They favor and oppose, and they enjoy proliferation.

Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānanti, ‘te sarāgā te sadosā te samohā te sataṇhā te saupādānā te aviddasuno te anuruddhappaṭiviruddhā te papañcārāmā papañcaratino;

7.2

They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.

te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;

7.3

They’re not freed from suffering, I say.

na parimuccanti dukkhasmā’ti vadāmi.

8.1

There are some ascetics and brahmins who do truly understand these two views’ origin, ending, gratification, drawback, and escape. They’re rid of greed, hate, delusion, craving, grasping, and ignorance. They don’t favor and oppose, and they enjoy non-proliferation.

Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā imāsaṁ dvinnaṁ diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānanti, ‘te vītarāgā te vītadosā te vītamohā te vītataṇhā te anupādānā te viddasuno te ananuruddhaappaṭiviruddhā te nippapañcārāmā nippapañcaratino;

8.2

They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.

te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;

8.3

They’re freed from suffering, I say.

parimuccanti dukkhasmā’ti vadāmi.

9.1

There are these four kinds of grasping.

Cattārimāni, bhikkhave, upādānāni.

9.2

What four?

Katamāni cattāri?

9.3

Grasping at sensual pleasures, views, precepts and observances, and theories of a self.

Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.

10.1

There are some ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping.

Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.

10.2

But they don’t correctly describe the complete understanding of all kinds of grasping.

Te na sammā sabbupādānapariññaṁ paññapenti—

10.3

They describe the complete understanding of grasping at sensual pleasures, but not views, precepts and observances, and theories of a self.

kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.

10.4

Why is that?

Taṁ kissa hetu?

10.5

Because those gentlemen don’t truly understand these three things.

Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṁ nappajānanti.

10.6

That’s why they claim to propound the complete understanding of all kinds of grasping,

Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;

10.7

but they don’t really.

te na sammā sabbupādānapariññaṁ paññapenti—

10.8

kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.

11.1

There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping,

Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.

11.2

but they don’t really.

Te na sammā sabbupādānapariññaṁ paññapenti—

11.3

They describe the complete understanding of grasping at sensual pleasures and views, but not precepts and observances, and theories of a self.

kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.

11.4

Why is that?

Taṁ kissa hetu?

11.5

Because those gentlemen don’t truly understand these two things.

Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṁ nappajānanti.

11.6

That’s why they claim to propound the complete understanding of all kinds of grasping,

Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;

11.7

but they don’t really.

te na sammā sabbupādānapariññaṁ paññapenti—

11.8

kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.

12.1

There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping,

Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.

12.2

but they don’t really.

Te na sammā sabbupādānapariññaṁ paññapenti—

12.3

They describe the complete understanding of grasping at sensual pleasures, views, and precepts and observances, but not theories of a self.

kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.

12.4

Why is that?

Taṁ kissa hetu?

12.5

Because those gentlemen don’t truly understand this one thing.

Imañhi te bhonto samaṇabrāhmaṇā ekaṁ ṭhānaṁ yathābhūtaṁ nappajānanti.

12.6

That’s why they claim to propound the complete understanding of all kinds of grasping,

Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;

12.7

but they don’t really.

te na sammā sabbupādānapariññaṁ paññapenti—

12.8

kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.

13.1

In such a teaching and training, confidence in the Teacher is said to be far from ideal.

Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati;

13.2

Likewise, confidence in the teaching,

yo dhamme pasādo so na sammaggato akkhāyati;

13.3

fulfillment of the precepts,

yā sīlesu paripūrakāritā sā na sammaggatā akkhāyati;

13.4

and love and affection for those sharing the same path are said to be far from ideal.

yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati.

13.5

Why is that?

Taṁ kissa hetu?

13.6

It’s because that teaching and training is poorly explained and poorly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha.

Evañhetaṁ, bhikkhave, hoti yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.

14.1

The Realized One, the perfected one, the fully awakened Buddha claims to propound the complete understanding of all kinds of grasping.

Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho sabbupādānapariññāvādo paṭijānamāno sammā sabbupādānapariññaṁ paññapeti—

14.2

He describes the complete understanding of grasping at sensual pleasures, views, precepts and observances, and theories of a self.

kāmupādānassa pariññaṁ paññapeti, diṭṭhupādānassa pariññaṁ paññapeti, sīlabbatupādānassa pariññaṁ paññapeti, attavādupādānassa pariññaṁ paññapeti.

15.1

In such a teaching and training, confidence in the Teacher is said to be ideal.

Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so sammaggato akkhāyati;

15.2

Likewise, confidence in the teaching,

yo dhamme pasādo so sammaggato akkhāyati;

15.3

fulfillment of the precepts,

yā sīlesu paripūrakāritā sā sammaggatā akkhāyati;

15.4

and love and affection for those sharing the same path are said to be ideal.

yā sahadhammikesu piyamanāpatā sā sammaggatā akkhāyati.

15.5

Why is that?

Taṁ kissa hetu?

15.6

It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by a fully awakened Buddha.

Evañhetaṁ, bhikkhave, hoti yathā taṁ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.

16.1

What is the source, origin, birthplace, and inception of these four kinds of grasping?

Ime ca, bhikkhave, cattāro upādānā. Kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?

16.2

Craving.

Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.

16.3

And what is the source, origin, birthplace, and inception of craving?

Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?

16.4

Feeling.

Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.

16.5

And what is the source of feeling?

Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?

16.6

Contact.

Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.

16.7

And what is the source of contact?

Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?

16.8

The six sense fields.

Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.

16.9

And what is the source of the six sense fields?

Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?

16.10

Name and form.

Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.

16.11

And what is the source of name and form?

Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?

16.12

Consciousness.

Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ.

16.13

And what is the source of consciousness?

Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?

16.14

Actions done with defilement.

Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ.

16.15

And what is the source of actions done with defilement?

Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?

16.16

Ignorance.

Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.

17.1

When that bhikkhu has given up ignorance and given rise to knowledge, they don’t grasp at sensual pleasures, views, precepts and observances, or theories of a self.

Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva kāmupādānaṁ upādiyati, na diṭṭhupādānaṁ upādiyati, na sīlabbatupādānaṁ upādiyati, na attavādupādānaṁ upādiyati.

17.2

Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

Anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati.

17.3

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’”

‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.

17.4

That is what the Buddha said.

Idamavoca bhagavā.

17.5

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

17.6

Cūḷasīhanādasuttaṁ niṭṭhitaṁ paṭhamaṁ.