Cūḷasīhanādasutta

Majjhima Nikāya 11

The Shorter Discourse on the Lion’s Roar · Translation: Bhikkhu Sujato, SuttaCentral

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā at Sāvatthīsāvatthiyaṁ is stayingviharati in Jeta's Grovejetavane of Anāthapiṇḍikaanāthapiṇḍikassa in the monasteryārāme.
thereTatra indeedkho the Blessed Onebhagavā the monksbhikkhū addressedāmantesi:
“monks!” (quote)“bhikkhavo”ti.
“venerable sir” (quote)“Bhadante”ti thosete monksbhikkhū to the Blessed Onebhagavato repliedpaccassosuṁ.
the Blessed OneBhagavā said thisetadavoca:

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

only here“Idheva, monksbhikkhave, an asceticsamaṇo, hereidha a seconddutiyo asceticsamaṇo, hereidha a thirdtatiyo asceticsamaṇo, hereidha a fourthcatuttho asceticsamaṇo;
emptysuññā other sectsparappavādā of asceticssamaṇebhi other (quote)aññehīti.
thus thisEvametaṁ, monksbhikkhave, rightlysammā lion's roarsīhanādaṁ roar!nadatha.

“‘Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.’ This, mendicants, is how you should rightly roar your lion’s roar.

It’s possible that wanderers of other religions might say: ‘But what is the source of the venerables’ certainty and forcefulness that they say this?’ You should say to them: ‘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: “Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.” What four? We have confidence in the Teacher, we have confidence in the teaching, and we have fulfilled the precepts. And we have love and affection for those who share our path, both laypeople and renunciates. These are the four things.’

a caseṬhānaṁ indeedkho and thispanetaṁ, monksbhikkhave, is foundvijjati thatyaṁ of other sectsaññatitthiyā wanderersparibbājakā thusevaṁ might sayvadeyyuṁ:
for us too‘amhākampi indeedkho, friendsāvuso, there isatthi in the Teachersatthari confidencepasādo whichyo ouramhākaṁ Teachersatthā, for us tooamhākampi there isatthi in the teachingdhamme confidencepasādo whichyo ouramhākaṁ teachingdhammo, we toomayampi in the preceptssīlesu fulfillersparipūrakārino whichyāni ouramhākaṁ preceptssīlāni,
for us tooamhākampi fellow practitionerssahadhammikā dearpiyā belovedmanāpā—
householdersgahaṭṭhā bothceva renunciatespabbajitā andca.
hereIdha thenno, friendsāvuso, whatko distinctionviseso whatko superiorityadhippayāso whatkiṁ differencenānākaraṇaṁ namelyyadidaṁ between you andtumhākañceva us? (quote)amhākañcā’ti?

It’s possible that wanderers of other religions might say: ‘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. And we have love and affection for those who share our path, both laypeople and renunciates. What, then, is the difference between you and us?’

You should say to them: ‘Well, reverends, is the goal one or many?’ Answering rightly, the wanderers would say: ‘The goal is one, reverends, not many.’ ‘But is that goal for the greedy or for those free of greed?’ Answering rightly, the wanderers would say: ‘That goal is for those free of greed, not for the greedy.’ ‘Is it for the hateful or those free of hate?’ ‘It’s for those free of hate.’ ‘Is it for the delusional or those free of delusion?’ ‘It’s for those free of delusion.’ ‘Is it for those who crave or those rid of craving?’ ‘It’s for those rid of craving.’ ‘Is it for those who have fuel for grasping or those who do not?’ ‘It’s for those who do not have fuel for grasping.’ ‘Is it for the knowledgeable or the ignorant?’ ‘It’s for the knowledgeable.’ ‘Is it for those who favor and oppose or for those who don’t favor and oppose?’ ‘It’s for those who don’t favor and oppose.’ ‘But is that goal for those who enjoy proliferation or for those who enjoy non-proliferation?’ Answering rightly, the wanderers would say: ‘It’s for those who enjoy non-proliferation, not for those who enjoy proliferation.’

Lite mode — plain HTML for e-readers and old browsers. Full version