The Shorter Discourse on the Lion’s Roar · Translation: Bhikkhu Sujato, SuttaCentral
Parallels & more translations on SuttaCentral
these twoDvemā,
monksbhikkhave,
viewsdiṭṭhiyo—
view of existencebhavadiṭṭhi
andca
view of nonexistencevibhavadiṭṭhi
andca.
whoeverYe
forhi
anykeci,
monksbhikkhave,
asceticssamaṇā
orvā
brahminsbrāhmaṇā
orvā
the view of existencebhavadiṭṭhiṁ
clinging toallīnā
the view of existencebhavadiṭṭhiṁ
resorting toupagatā
the view of existencebhavadiṭṭhiṁ
attached toajjhositā,
the view of nonexistencevibhavadiṭṭhiyā
theyte
opposepaṭiviruddhā.
whoeverYe
forhi
anykeci,
monksbhikkhave,
asceticssamaṇā
orvā
brahminsbrāhmaṇā
orvā
the view of nonexistencevibhavadiṭṭhiṁ
clinging toallīnā
the view of nonexistencevibhavadiṭṭhiṁ
resorting toupagatā
the view of nonexistencevibhavadiṭṭhiṁ
attached toajjhositā,
the view of existencebhavadiṭṭhiyā
theyte
opposepaṭiviruddhā.
Mendicants, there are these two views: views favoring existence and views favoring nonexistence. Any ascetics or brahmins who resort to, draw near to, and cling to a view favoring existence will oppose a view favoring nonexistence. Any ascetics or brahmins who resort to, draw near to, and cling to a view favoring nonexistence will oppose a view favoring existence.
whoeverYe
forhi
anykeci,
monksbhikkhave,
asceticssamaṇā
orvā
brahminsbrāhmaṇā
orvā
of theseimāsaṁ
twodvinnaṁ
viewsdiṭṭhīnaṁ
origin andsamudayañca
disappearance andatthaṅgamañca
gratification andassādañca
drawback andādīnavañca
escape andnissaraṇañca
as it really isyathābhūtaṁ
do not understandnappajānanti,
theyte
with greedsarāgā
theyte
with hatesadosā
theyte
with delusionsamohā
theyte
with cravingsataṇhā
theyte
with graspingsaupādānā
theyte
unwiseaviddasuno
theyte
favoring and opposinganuruddhappaṭiviruddhā
theyte
delighting in proliferationpapañcārāmā
enjoying proliferationpapañcaratino;
theyte
notna
are freedparimuccanti
from birthjātiyā
from old agejarāya
from deathmaraṇena
from sorrowssokehi
from lamentationsparidevehi
from painsdukkhehi
from sadnessdomanassehi
from distressupāyāsehi;
not‘na
are freedparimuccanti
from suffering (quote)dukkhasmā’ti
I sayvadāmi.
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. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say.
whoeverYe
andca
indeedkho
anykeci,
monksbhikkhave,
asceticssamaṇā
orvā
brahminsbrāhmaṇā
orvā
of theseimāsaṁ
twodvinnaṁ
viewsdiṭṭhīnaṁ
origin andsamudayañca
disappearance andatthaṅgamañca
gratification andassādañca
drawback andādīnavañca
escape andnissaraṇañca
as it really isyathābhūtaṁ
do understandpajānanti,
theyte
free of greedvītarāgā
theyte
free of hatevītadosā
theyte
free of delusionvītamohā
theyte
free of cravingvītataṇhā
theyte
without graspinganupādānā
theyte
wiseviddasuno
theyte
neither favoring nor opposingananuruddhaappaṭiviruddhā
theyte
delighting in non-proliferationnippapañcārāmā
enjoying non-proliferationnippapañcaratino;
theyte
are freedparimuccanti
from birthjātiyā
from old agejarāya
from deathmaraṇena
from sorrowssokehi
from lamentationsparidevehi
from painsdukkhehi
from sadnessdomanassehi
from distressupāyāsehi;
are freed‘parimuccanti
from suffering (quote)dukkhasmā’ti
I sayvadāmi.
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. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.
these fourCattārimāni,
monksbhikkhave,
graspingsupādānāni.
whichKatamāni
four?cattāri?
grasping at sensual pleasuresKāmupādānaṁ,
grasping at viewsdiṭṭhupādānaṁ,
grasping at precepts and observancessīlabbatupādānaṁ,
grasping at theories of a selfattavādupādānaṁ.
There are these four kinds of grasping. What four? Grasping at sensual pleasures, views, precepts and observances, and theories of a self.
there areSanti,
monksbhikkhave,
someeke
ascetics and brahminssamaṇabrāhmaṇā
claiming full understanding of all graspingsabbupādānapariññāvādā
professingpaṭijānamānā.
theyTe
notna
rightlysammā
full understanding of all graspingsabbupādānapariññaṁ
describepaññapenti—
of grasping at sensual pleasureskāmupādānassa
full understandingpariññaṁ
they describepaññapenti,
notna
of grasping at viewsdiṭṭhupādānassa
full understandingpariññaṁ
they describepaññapenti,
notna
of grasping at precepts and observancessīlabbatupādānassa
full understandingpariññaṁ
they describepaññapenti,
notna
of grasping at theories of a selfattavādupādānassa
full understandingpariññaṁ
they describepaññapenti.
thatTaṁ
of whatkissa
reason?hetu?
theseImāni
forhi
thosete
gentlemenbhonto
ascetics and brahminssamaṇabrāhmaṇā
threetīṇi
thingsṭhānāni
as it really isyathābhūtaṁ
do not understandnappajānanti.
thereforeTasmā
thosete
gentlemenbhonto
ascetics and brahminssamaṇabrāhmaṇā
claiming full understanding of all graspingsabbupādānapariññāvādā
professingpaṭijānamānā;
theyte
notna
rightlysammā
full understanding of all graspingsabbupādānapariññaṁ
describepaññapenti—
of grasping at sensual pleasureskāmupādānassa
full understandingpariññaṁ
they describepaññapenti,
notna
of grasping at viewsdiṭṭhupādānassa
full understandingpariññaṁ
they describepaññapenti,
notna
of grasping at precepts and observancessīlabbatupādānassa
full understandingpariññaṁ
they describepaññapenti,
notna
of grasping at theories of a selfattavādupādānassa
full understandingpariññaṁ
they describepaññapenti.
There are some ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping. But they don’t correctly describe the complete understanding of all kinds of grasping. They describe the complete understanding of grasping at sensual pleasures, but not views, precepts and observances, and theories of a self. Why is that? Because those gentlemen don’t truly understand these three things. That’s why they claim to propound the complete understanding of all kinds of grasping, but they don’t really.
there areSanti,
monksbhikkhave,
someeke
ascetics and brahminssamaṇabrāhmaṇā
claiming full understanding of all graspingsabbupādānapariññāvādā
professingpaṭijānamānā.
theyTe
notna
rightlysammā
full understanding of all graspingsabbupādānapariññaṁ
describepaññapenti—
of grasping at sensual pleasureskāmupādānassa
full understandingpariññaṁ
they describepaññapenti,
of grasping at viewsdiṭṭhupādānassa
full understandingpariññaṁ
they describepaññapenti,
notna
of grasping at precepts and observancessīlabbatupādānassa
full understandingpariññaṁ
they describepaññapenti,
notna
of grasping at theories of a selfattavādupādānassa
full understandingpariññaṁ
they describepaññapenti.
thatTaṁ
of whatkissa
reason?hetu?
theseImāni
forhi
thosete
gentlemenbhonto
ascetics and brahminssamaṇabrāhmaṇā
twodve
thingsṭhānāni
as it really isyathābhūtaṁ
do not understandnappajānanti.
thereforeTasmā
thosete
gentlemenbhonto
ascetics and brahminssamaṇabrāhmaṇā
claiming full understanding of all graspingsabbupādānapariññāvādā
professingpaṭijānamānā;
theyte
notna
rightlysammā
full understanding of all graspingsabbupādānapariññaṁ
describepaññapenti—
of grasping at sensual pleasureskāmupādānassa
full understandingpariññaṁ
they describepaññapenti,
of grasping at viewsdiṭṭhupādānassa
full understandingpariññaṁ
they describepaññapenti,
notna
of grasping at precepts and observancessīlabbatupādānassa
full understandingpariññaṁ
they describepaññapenti,
notna
of grasping at theories of a selfattavādupādānassa
full understandingpariññaṁ
they describepaññapenti.
There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping, but they don’t really. They describe the complete understanding of grasping at sensual pleasures and views, but not precepts and observances, and theories of a self. Why is that? Because those gentlemen don’t truly understand these two things. That’s why they claim to propound the complete understanding of all kinds of grasping, but they don’t really.
there areSanti,
monksbhikkhave,
someeke
ascetics and brahminssamaṇabrāhmaṇā
claiming full understanding of all graspingsabbupādānapariññāvādā
professingpaṭijānamānā.
theyTe
notna
rightlysammā
full understanding of all graspingsabbupādānapariññaṁ
describepaññapenti—
of grasping at sensual pleasureskāmupādānassa
full understandingpariññaṁ
they describepaññapenti,
of grasping at viewsdiṭṭhupādānassa
full understandingpariññaṁ
they describepaññapenti,
of grasping at precepts and observancessīlabbatupādānassa
full understandingpariññaṁ
they describepaññapenti,
notna
of grasping at theories of a selfattavādupādānassa
full understandingpariññaṁ
they describepaññapenti.
thatTaṁ
of whatkissa
reason?hetu?
for thisImañhi
thosete
gentlemenbhonto
ascetics and brahminssamaṇabrāhmaṇā
oneekaṁ
thingṭhānaṁ
as it really isyathābhūtaṁ
do not understandnappajānanti.
thereforeTasmā
thosete
gentlemenbhonto
ascetics and brahminssamaṇabrāhmaṇā
claiming full understanding of all graspingsabbupādānapariññāvādā
professingpaṭijānamānā;
theyte
notna
rightlysammā
full understanding of all graspingsabbupādānapariññaṁ
describepaññapenti—
of grasping at sensual pleasureskāmupādānassa
full understandingpariññaṁ
they describepaññapenti,
of grasping at viewsdiṭṭhupādānassa
full understandingpariññaṁ
they describepaññapenti,
of grasping at precepts and observancessīlabbatupādānassa
full understandingpariññaṁ
they describepaññapenti,
notna
of grasping at theories of a selfattavādupādānassa
full understandingpariññaṁ
they describepaññapenti.
There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping, but they don’t really. They describe the complete understanding of grasping at sensual pleasures, views, and precepts and observances, but not theories of a self. Why is that? Because those gentlemen don’t truly understand this one thing. That’s why they claim to propound the complete understanding of all kinds of grasping, but they don’t really.
in such aEvarūpe
indeedkho,
monksbhikkhave,
teaching and trainingdhammavinaye
whichyo
in the Teachersatthari
confidencepasādo
thatso
notna
rightly placedsammaggato
is calledakkhāyati;
whichyo
in the teachingdhamme
confidencepasādo
thatso
notna
rightly placedsammaggato
is calledakkhāyati;
whichyā
in the preceptssīlesu
fulfillmentparipūrakāritā
thatsā
notna
rightly placedsammaggatā
is calledakkhāyati;
whichyā
for fellow practitionerssahadhammikesu
love and affectionpiyamanāpatā
thatsā
notna
rightly placedsammaggatā
is calledakkhāyati.
thatTaṁ
of whatkissa
reason?hetu?
for thus thisEvañhetaṁ,
monksbhikkhave,
ishoti
asyathā
thattaṁ
poorly explaineddurakkhāte
in a teaching and trainingdhammavinaye
poorly propoundedduppavedite
not emancipatinganiyyānike
not leading to peaceanupasamasaṁvattanike
not proclaimed by a fully awakened Buddhaasammāsambuddhappavedite.
In such a teaching and training, confidence in the Teacher is said to be not rightly placed. Likewise, confidence in the teaching, fulfillment of the precepts, and love and affection for those sharing the same path are said to be not rightly placed. Why is that? 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.
the Realized OneTathāgato
andca
indeedkho,
monksbhikkhave,
the perfected onearahaṁ
fully awakenedsammāsambuddho
claiming full understanding of all graspingsabbupādānapariññāvādo
professingpaṭijānamāno
rightlysammā
full understanding of all graspingsabbupādānapariññaṁ
describespaññapeti—
of grasping at sensual pleasureskāmupādānassa
full understandingpariññaṁ
he describespaññapeti,
of grasping at viewsdiṭṭhupādānassa
full understandingpariññaṁ
he describespaññapeti,
of grasping at precepts and observancessīlabbatupādānassa
full understandingpariññaṁ
he describespaññapeti,
of grasping at theories of a selfattavādupādānassa
full understandingpariññaṁ
he describespaññapeti.
The Realized One, the perfected one, the fully awakened Buddha claims to propound the complete understanding of all kinds of grasping. He describes the complete understanding of grasping at sensual pleasures, views, precepts and observances, and theories of a self.
in such aEvarūpe
indeedkho,
monksbhikkhave,
teaching and trainingdhammavinaye
whichyo
in the Teachersatthari
confidencepasādo
thatso
rightly placedsammaggato
is calledakkhāyati;
whichyo
in the teachingdhamme
confidencepasādo
thatso
rightly placedsammaggato
is calledakkhāyati;
whichyā
in the preceptssīlesu
fulfillmentparipūrakāritā
thatsā
rightly placedsammaggatā
is calledakkhāyati;
whichyā
for fellow practitionerssahadhammikesu
love and affectionpiyamanāpatā
thatsā
rightly placedsammaggatā
is calledakkhāyati.
thatTaṁ
of whatkissa
reason?hetu?
for thus thisEvañhetaṁ,
monksbhikkhave,
ishoti
asyathā
thattaṁ
well explainedsvākkhāte
in a teaching and trainingdhammavinaye
well propoundedsuppavedite
emancipatingniyyānike
leading to peaceupasamasaṁvattanike
proclaimed by a fully awakened Buddhasammāsambuddhappavedite.
In such a teaching and training, confidence in the Teacher is said to be rightly placed. Likewise, confidence in the teaching, fulfillment of the precepts, and love and affection for those sharing the same path are said to be rightly placed. Why is that? It’s because that teaching and training is well explained and well propounded, emancipating, leading to peace, proclaimed by a fully awakened Buddha.
theseIme
andca,
monksbhikkhave,
fourcattāro
graspingsupādānā.
with what sourceKiṁnidānā
with what originkiṁsamudayā
with what birthplacekiṁjātikā
with what inception?kiṁpabhavā?
theseIme
fourcattāro
graspingsupādānā
have craving as sourcetaṇhānidānā
have craving as origintaṇhāsamudayā
have craving as birthplacetaṇhājātikā
have craving as inceptiontaṇhāpabhavā.
cravingTaṇhā
and thiscāyaṁ,
monksbhikkhave,
with what sourcekiṁnidānā
with what originkiṁsamudayā
with what birthplacekiṁjātikā
with what inception?kiṁpabhavā?
cravingTaṇhā
has feeling as sourcevedanānidānā
has feeling as originvedanāsamudayā
has feeling as birthplacevedanājātikā
has feeling as inceptionvedanāpabhavā.
feelingVedanā
and thiscāyaṁ,
monksbhikkhave,
with what sourcekiṁnidānā
with what originkiṁsamudayā
with what birthplacekiṁjātikā
with what inception?kiṁpabhavā?
feelingVedanā
has contact as sourcephassanidānā
has contact as originphassasamudayā
has contact as birthplacephassajātikā
has contact as inceptionphassapabhavā.
contactPhasso
and thiscāyaṁ,
monksbhikkhave,
with what sourcekiṁnidāno
with what originkiṁsamudayo
with what birthplacekiṁjātiko
with what inception?kiṁpabhavo?
contactPhasso
has the six sense fields as sourcesaḷāyatananidāno
has the six sense fields as originsaḷāyatanasamudayo
has the six sense fields as birthplacesaḷāyatanajātiko
has the six sense fields as inceptionsaḷāyatanapabhavo.
and these six sense fieldsSaḷāyatanañcidaṁ,
monksbhikkhave,
with what sourcekiṁnidānaṁ
with what originkiṁsamudayaṁ
with what birthplacekiṁjātikaṁ
with what inception?kiṁpabhavaṁ?
the six sense fieldsSaḷāyatanaṁ
have name and form as sourcenāmarūpanidānaṁ
have name and form as originnāmarūpasamudayaṁ
have name and form as birthplacenāmarūpajātikaṁ
have name and form as inceptionnāmarūpapabhavaṁ.
and this name and formNāmarūpañcidaṁ,
monksbhikkhave,
with what sourcekiṁnidānaṁ
with what originkiṁsamudayaṁ
with what birthplacekiṁjātikaṁ
with what inception?kiṁpabhavaṁ?
name and formNāmarūpaṁ
has consciousness as sourceviññāṇanidānaṁ
has consciousness as originviññāṇasamudayaṁ
has consciousness as birthplaceviññāṇajātikaṁ
has consciousness as inceptionviññāṇapabhavaṁ.
and this consciousnessViññāṇañcidaṁ,
monksbhikkhave,
with what sourcekiṁnidānaṁ
with what originkiṁsamudayaṁ
with what birthplacekiṁjātikaṁ
with what inception?kiṁpabhavaṁ?
consciousnessViññāṇaṁ
has choices as sourcesaṅkhāranidānaṁ
has choices as originsaṅkhārasamudayaṁ
has choices as birthplacesaṅkhārajātikaṁ
has choices as inceptionsaṅkhārapabhavaṁ.
choicesSaṅkhārā
and thesecime,
monksbhikkhave,
with what sourcekiṁnidānā
with what originkiṁsamudayā
with what birthplacekiṁjātikā
with what inception?kiṁpabhavā?
choicesSaṅkhārā
have ignorance as sourceavijjānidānā
have ignorance as originavijjāsamudayā
have ignorance as birthplaceavijjājātikā
have ignorance as inceptionavijjāpabhavā.
What is the source, origin, birthplace, and inception of these four kinds of grasping? Craving. And what is the source, origin, birthplace, and inception of craving? Feeling. And what is the source of feeling? Contact. And what is the source of contact? The six sense fields. And what is the source of the six sense fields? Name and form. And what is the source of name and form? Consciousness. And what is the source of consciousness? Choices. And what is the source of choices? Ignorance.
whenYato
andca
indeedkho,
monksbhikkhave,
of a monkbhikkhuno
ignoranceavijjā
abandonedpahīnā
ishoti
knowledgevijjā
arisenuppannā,
heso
with the fading of ignoranceavijjāvirāgā
with the arising of knowledgevijjuppādā
neitherneva
grasping at sensual pleasureskāmupādānaṁ
graspsupādiyati,
norna
grasping at viewsdiṭṭhupādānaṁ
graspsupādiyati,
norna
grasping at precepts and observancessīlabbatupādānaṁ
graspsupādiyati,
norna
grasping at theories of a selfattavādupādānaṁ
graspsupādiyati.
not graspingAnupādiyaṁ
notna
is anxiousparitassati,
not being anxiousaparitassaṁ
personallypaccattaññeva
is fully extinguishedparinibbāyati.
ended‘Khīṇā
birthjāti,
completedvusitaṁ
the spiritual lifebrahmacariyaṁ,
donekataṁ
what had to be donekaraṇīyaṁ,
no morenāparaṁ
for this state (quote)itthattāyā’ti
he understands (quote)pajānātī”ti.
this saidIdamavoca
the Blessed Onebhagavā.
satisfiedAttamanā
thosete
monksbhikkhū
of the Blessed Onebhagavato
the wordsbhāsitaṁ
rejoiced in (quote)abhinandunti.
the Shorter Lion's Roar DiscourseCūḷasīhanādasuttaṁ
finishedniṭṭhitaṁ
the firstpaṭhamaṁ.
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. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. 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.’” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
‹ Previous · Page 2 of 2
Lite mode — plain HTML for e-readers and old browsers. Full version