Tripiṭaka Cūḷasīhanādasutta
The Shorter Discourse on the Lion’s Roar
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ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
“Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;
“‘Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic.
Evametaṁ, bhikkhave, sammā sīhanādaṁ nadatha.
This, mendicants, is how you should rightly roar your lion’s roar.
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say:
‘ko panāyasmantānaṁ assāso, kiṁ balaṁ, yena tumhe āyasmanto evaṁ vadetha—
‘But what is the source of the venerables’ certainty and forcefulness that they say this?’
idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;
suññā parappavādā samaṇebhi aññehī’ti?
‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema—
‘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:
idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;
“Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic.
Atthi kho no, āvuso, satthari pasādo, atthi dhamme pasādo, atthi sīlesu paripūrakāritā;
We have confidence in the Teacher, we have confidence in the teaching, and we have fulfilled the precepts.
sahadhammikā kho pana piyā manāpā—
And we have love and affection for those who share our path,
Ime kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema—
These are the four things.’
idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;
suññā parappavādā samaṇebhi aññehī’ti.
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
It’s possible that wanderers of other religions might say:
‘amhākampi kho, āvuso, atthi satthari pasādo yo amhākaṁ satthā, amhākampi atthi dhamme pasādo yo amhākaṁ dhammo, mayampi sīlesu paripūrakārino yāni amhākaṁ sīlāni,
‘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 sahadhammikā piyā manāpā—
And we have love and affection for those who share our path,
Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ yadidaṁ tumhākañceva amhākañcā’ti?
What, then, is the difference between you and us?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
Answering rightly, the wanderers would say:
‘Sā panāvuso, niṭṭhā sarāgassa udāhu vītarāgassā’ti?
‘But is that goal for the greedy or for those free of greed?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
Answering rightly, the wanderers would say:
‘vītarāgassāvuso, sā niṭṭhā, na sā niṭṭhā sarāgassā’ti.
‘That goal is for those free of greed, not for the greedy.’
‘Sā panāvuso, niṭṭhā sadosassa udāhu vītadosassā’ti?
‘Is it for the hateful or those free of hate?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
‘Sā panāvuso, niṭṭhā samohassa udāhu vītamohassā’ti?
‘Is it for the delusional or those free of delusion?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti?
‘Is it for those who crave or those rid of craving?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti?
‘Is it for those who have fuel for grasping or those who do not?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
‘anupādānassāvuso, sā niṭṭhā, na sā niṭṭhā saupādānassā’ti.
‘It’s for those who do not have fuel for grasping.’
‘Sā panāvuso, niṭṭhā viddasuno udāhu aviddasuno’ti?
‘Is it for the knowledgeable or the ignorant?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
‘Sā panāvuso, niṭṭhā anuruddhappaṭiviruddhassa udāhu ananuruddhaappaṭiviruddhassā’ti?
‘Is it for those who favor and oppose or for those who don’t favor and oppose?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
‘ananuruddhaappaṭiviruddhassāvuso, sā niṭṭhā, na sā niṭṭhā anuruddhappaṭiviruddhassā’ti.
‘It’s for those who don’t favor and oppose.’
‘Sā panāvuso, niṭṭhā papañcārāmassa papañcaratino udāhu nippapañcārāmassa nippapañcaratino’ti?
‘But is that goal for those who enjoy proliferation or for those who enjoy non-proliferation?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
Answering rightly, the wanderers would say:
‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti.
‘It’s for those who enjoy non-proliferation, not for those who enjoy proliferation.’
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā.
Any ascetics or brahmins who resort to, draw near to, and cling to a view favoring existence will oppose a view favoring nonexistence.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṁ allīnā vibhavadiṭṭhiṁ upagatā vibhavadiṭṭhiṁ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā.
Any ascetics or brahmins who resort to, draw near to, and cling to a view favoring nonexistence will oppose a view favoring existence.
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;
There are some ascetics and brahmins who don’t truly understand these two views’ origin, disappearance, gratification, drawback, and escape. They’re greedy, hateful, delusional, craving, grasping, and ignorant. They favor and oppose, and they enjoy proliferation.
te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
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;
There are some ascetics and brahmins who do truly understand these two views’ origin, disappearance, 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.
te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.
Grasping at sensual pleasures, views, precepts and observances, and theories of a self.
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.
There are some ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping.
Te na sammā sabbupādānapariññaṁ paññapenti—
But they don’t correctly describe the complete understanding of all kinds of grasping.
kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
They describe the complete understanding of grasping at sensual pleasures, but not views, precepts and observances, and theories of a self.
Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṁ nappajānanti.
Because those gentlemen don’t truly understand these three things.
Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;
That’s why they claim to propound the complete understanding of all kinds of grasping,
kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.
There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping,
kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
They describe the complete understanding of grasping at sensual pleasures and views, but not precepts and observances, and theories of a self.
Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṁ nappajānanti.
Because those gentlemen don’t truly understand these two things.
Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;
That’s why they claim to propound the complete understanding of all kinds of grasping,
kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.
There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping,
kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
They describe the complete understanding of grasping at sensual pleasures, views, and precepts and observances, but not theories of a self.
Imañhi te bhonto samaṇabrāhmaṇā ekaṁ ṭhānaṁ yathābhūtaṁ nappajānanti.
Because those gentlemen don’t truly understand this one thing.
Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;
That’s why they claim to propound the complete understanding of all kinds of grasping,
kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati;
In such a teaching and training, confidence in the Teacher is said to be not rightly placed.
yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati.
and love and affection for those sharing the same path are said to be not rightly placed.
Evañhetaṁ, bhikkhave, hoti yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
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.
Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho sabbupādānapariññāvādo paṭijānamāno sammā sabbupādānapariññaṁ paññapeti—
The Realized One, the perfected one, the fully awakened Buddha claims to propound the complete understanding of all kinds of grasping.
kāmupādānassa pariññaṁ paññapeti, diṭṭhupādānassa pariññaṁ paññapeti, sīlabbatupādānassa pariññaṁ paññapeti, attavādupādānassa pariññaṁ paññapeti.
He describes the complete understanding of grasping at sensual pleasures, views, precepts and observances, and theories of a self.
Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so sammaggato akkhāyati;
In such a teaching and training, confidence in the Teacher is said to be rightly placed.
yā sahadhammikesu piyamanāpatā sā sammaggatā akkhāyati.
and love and affection for those sharing the same path are said to be rightly placed.
Evañhetaṁ, bhikkhave, hoti yathā taṁ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.
It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by a fully awakened Buddha.
Ime ca, bhikkhave, cattāro upādānā. Kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
What is the source, origin, birthplace, and inception of these four kinds of grasping?
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
And what is the source, origin, birthplace, and inception of craving?
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
And what is the source of feeling?
Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?
And what is the source of contact?
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.
The six sense fields.
Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
And what is the source of the six sense fields?
Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.
Name and form.
Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
And what is the source of name and form?
Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
And what is the source of consciousness?
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
And what is the source of choices?
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.
When that mendicant has given up ignorance and given rise to knowledge, with the fading away of ignorance and the arising of knowledge they don’t grasp at sensual pleasures, views, precepts and observances, or theories of a self.
Anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati.
Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’”
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what the Buddha said.
Cūḷasīhanādasuttaṁ niṭṭhitaṁ paṭhamaṁ.