Mahāsīhanādasutta

Majjhima Nikāya 12

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

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furthermorePuna and againcaparaṁ, Sāriputtasāriputta, the Realized Onetathāgato of defilementsāsavānaṁ with the endingkhayā the undefiledanāsavaṁ freedom of heartcetovimuttiṁ freedom by wisdompaññāvimuttiṁ in this verydiṭṭheva lifedhamme himselfsayaṁ with insightabhiññā having realizedsacchikatvā having attainedupasampajja dwellsviharati.
sinceYampi, Sāriputtasāriputta, the Realized Onetathāgato of defilementsāsavānaṁ with the endingkhayā the undefiledanāsavaṁ freedom of heartcetovimuttiṁ freedom by wisdompaññāvimuttiṁ in this verydiṭṭheva lifedhamme himselfsayaṁ with insightabhiññā having realizedsacchikatvā having attainedupasampajja dwellsviharati, this tooidampi, Sāriputtasāriputta, of the Realized Onetathāgatassa power of a Realized Onetathāgatabalaṁ ishoti whichyaṁ powerbalaṁ relying onāgamma the Realized Onetathāgato the bull'sāsabhaṁ placeṭhānaṁ claimspaṭijānāti, in the assembliesparisāsu the lion's roarsīhanādaṁ roarsnadati, the divine wheelbrahmacakkaṁ turnspavatteti.

Furthermore, the Realized One has realized the undefiled freedom of heart and freedom by wisdom, and lives having realized it with his own insight in this very life due to the ending of defilements. Since he truly understands this, this is a power of the Realized One. Relying on this he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

theseImāni indeedkho, Sāriputtasāriputta, tendasa of the Realized Onetathāgatassa powers of a Realized Onetathāgatabalāni with whichyehi powersbalehi endowedsamannāgato the Realized Onetathāgato the bull'sāsabhaṁ placeṭhānaṁ claimspaṭijānāti, in the assembliesparisāsu the lion's roarsīhanādaṁ roarsnadati, the divine wheelbrahmacakkaṁ turnspavatteti.

A Realized One possesses these ten powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

whoeverYo indeedkho memaṁ, Sāriputtasāriputta, thusevaṁ knowingjānantaṁ thusevaṁ seeingpassantaṁ thusevaṁ would sayvadeyya:
there is not‘natthi of the asceticsamaṇassa Gotamagotamassa beyonduttari the human normmanussadhammā distinction in noble knowledge and visionalamariyañāṇadassanaviseso;
hammered out by logictakkapariyāhataṁ the asceticsamaṇo Gotamagotamo the teachingdhammaṁ teachesdeseti following inquiryvīmaṁsānucaritaṁ his own invention (quote)sayampaṭibhānan’ti,
thattaṁ, Sāriputtasāriputta, speechvācaṁ without giving upappahāya thattaṁ thoughtcittaṁ without giving upappahāya thattaṁ viewdiṭṭhiṁ without relinquishingappaṭinissajjitvā as if carried offyathābhataṁ placednikkhitto thusevaṁ in hellniraye.
just asSeyyathāpi, Sāriputtasāriputta, a monkbhikkhu accomplished in ethicssīlasampanno accomplished in immersionsamādhisampanno accomplished in wisdompaññāsampanno in this verydiṭṭheva lifedhamme enlightenmentaññaṁ would attainārādheyya, suchevaṁ is this consequencesampadamidaṁ, Sāriputtasāriputta, I sayvadāmi.
thatTaṁ speechvācaṁ without giving upappahāya, thattaṁ thoughtcittaṁ without giving upappahāya thattaṁ viewdiṭṭhiṁ without relinquishingappaṭinissajjitvā as if carried offyathābhataṁ placednikkhitto thusevaṁ in hellniraye.

When I know and see in this way, suppose someone were to say this: ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones. He teaches what he’s worked out by logic, following a line of inquiry, expressing his own perspective.’ Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there. Just as a mendicant accomplished in ethics, immersion, and wisdom would reach enlightenment in this very life, such is the consequence, I say. Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there.

these fourCattārimāni, Sāriputtasāriputta, of the Realized Onetathāgatassa kinds of self-assurancevesārajjāni with whichyehi self-assurancesvesārajjehi endowedsamannāgato the Realized Onetathāgato the bull'sāsabhaṁ placeṭhānaṁ claimspaṭijānāti, in the assembliesparisāsu the lion's roarsīhanādaṁ roarsnadati, the divine wheelbrahmacakkaṁ turnspavatteti.
whatKatamāni four?cattāri?

Sāriputta, a Realized One has four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. What four?

as fully awakened Buddha‘Sammāsambuddhassa youte while claimingpaṭijānato theseime thingsdhammā not understood (quote)anabhisambuddhā’ti. in that caseTatra indeedvata memaṁ an asceticsamaṇo orvā a brahminbrāhmaṇo orvā a goddevo orvā Māramāro orvā the Divinitybrahmā orvā anyonekoci orvā in the worldlokasmiṁ legitimatelysahadhammena will scold me (quote)paṭicodessatīti this groundnimittametaṁ, Sāriputtasāriputta, notna I seesamanupassāmi.
this IEtamahaṁ, Sāriputtasāriputta, groundnimittaṁ not seeingasamanupassanto attained securitykhemappatto attained fearlessnessabhayappatto attained self-assurancevesārajjappatto I liveviharāmi.

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be a fully awakened Buddha, but you don’t understand these things.’ Since I see no such reason, I live secure, fearless, and self-assured.

with defilements ended‘Khīṇāsavassa youte while claimingpaṭijānato theseime defilementsāsavā not exhausted (quote)aparikkhīṇā’ti. in that caseTatra indeedvata memaṁ an asceticsamaṇo orvā a brahminbrāhmaṇo orvā a goddevo orvā Māramāro orvā the Divinitybrahmā orvā anyonekoci orvā in the worldlokasmiṁ legitimatelysahadhammena will scold me (quote)paṭicodessatīti this groundnimittametaṁ, Sāriputtasāriputta, notna I seesamanupassāmi.
this IEtamahaṁ, Sāriputtasāriputta, groundnimittaṁ not seeingasamanupassanto attained securitykhemappatto attained fearlessnessabhayappatto attained self-assurancevesārajjappatto I liveviharāmi.

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but you still have these defilements.’ Since I see no such reason, I live secure, fearless, and self-assured.

which‘Ye indeedkho howeverpana by youte obstructiveantarāyikā thingsdhammā declaredvuttā, themte for one indulging inpaṭisevato not enoughnālaṁ for obstruction (quote)antarāyāyā’ti. in that caseTatra indeedvata memaṁ an asceticsamaṇo orvā a brahminbrāhmaṇo orvā a goddevo orvā Māramāro orvā the Divinitybrahmā orvā anyonekoci orvā in the worldlokasmiṁ legitimatelysahadhammena will scold me (quote)paṭicodessatīti this groundnimittametaṁ, Sāriputtasāriputta, notna I seesamanupassāmi.
this IEtamahaṁ, Sāriputtasāriputta, groundnimittaṁ not seeingasamanupassanto attained securitykhemappatto attained fearlessnessabhayappatto attained self-assurancevesārajjappatto I liveviharāmi.

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’ Since I see no such reason, I live secure, fearless, and self-assured.

for which‘Yassa indeedkho howeverpana of yourste purposeatthāya the teachingdhammo taughtdesito, itso notna leads outniyyāti for one who practices ittakkarassa rightlysammā to the ending of suffering (quote)dukkhakkhayāyā’ti. in that caseTatra indeedvata memaṁ an asceticsamaṇo orvā a brahminbrāhmaṇo orvā a goddevo orvā Māramāro orvā the Divinitybrahmā orvā anyonekoci orvā in the worldlokasmiṁ legitimatelysahadhammena will scold me (quote)paṭicodessatīti this groundnimittametaṁ, Sāriputtasāriputta, notna I seesamanupassāmi.
this IEtamahaṁ, Sāriputtasāriputta, groundnimittaṁ not seeingasamanupassanto attained securitykhemappatto attained fearlessnessabhayappatto attained self-assurancevesārajjappatto I liveviharāmi.

I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘Regardless of your goal in teaching the Dhamma, it does not deliver one who applies it to the complete ending of suffering.’ Since I see no such reason, I live secure, fearless, and self-assured.

theseImāni indeedkho, Sāriputtasāriputta, fourcattāri of the Realized Onetathāgatassa kinds of self-assurancevesārajjāni with whichyehi self-assurancesvesārajjehi endowedsamannāgato the Realized Onetathāgato the bull'sāsabhaṁ placeṭhānaṁ claimspaṭijānāti, in the assembliesparisāsu the lion's roarsīhanādaṁ roarsnadati, the divine wheelbrahmacakkaṁ turnspavatteti.

A Realized One possesses these four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel.

whoeverYo indeedkho memaṁ, Sāriputtasāriputta, thusevaṁ knowingjānantaṁ thusevaṁ seeingpassantaṁ thusevaṁ would sayvadeyya:
there is not‘natthi of the asceticsamaṇassa Gotamagotamassa beyonduttari the human normmanussadhammā distinction in noble knowledge and visionalamariyañāṇadassanaviseso, hammered out by logictakkapariyāhataṁ the asceticsamaṇo Gotamagotamo the teachingdhammaṁ teachesdeseti following inquiryvīmaṁsānucaritaṁ his own invention (quote)sayampaṭibhānan’ti,
thattaṁ, Sāriputtasāriputta, speechvācaṁ without giving upappahāya thattaṁ thoughtcittaṁ without giving upappahāya thattaṁ viewdiṭṭhiṁ without relinquishingappaṭinissajjitvā as if carried offyathābhataṁ placednikkhitto thusevaṁ in hellniraye.
just asSeyyathāpi, Sāriputtasāriputta, a monkbhikkhu accomplished in ethicssīlasampanno accomplished in immersionsamādhisampanno accomplished in wisdompaññāsampanno in this verydiṭṭheva lifedhamme enlightenmentaññaṁ would attainārādheyya, suchevaṁ is this consequencesampadamidaṁ, Sāriputtasāriputta, I sayvadāmi.
thatTaṁ speechvācaṁ without giving upappahāya thattaṁ thoughtcittaṁ without giving upappahāya thattaṁ viewdiṭṭhiṁ without relinquishingappaṭinissajjitvā as if carried offyathābhataṁ placednikkhitto thusevaṁ in hellniraye.

When I know and see in this way, suppose someone were to say this: ‘The ascetic Gotama has no superhuman distinction in knowledge and vision worthy of the noble ones …’ Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there.

eightAṭṭha indeedkho theseimā, Sāriputtasāriputta, assembliesparisā.
whatKatamā eight?aṭṭha?
assembly of aristocratsKhattiyaparisā, assembly of brahminsbrāhmaṇaparisā, assembly of householdersgahapatiparisā, assembly of asceticssamaṇaparisā, assembly of the four great kings' godscātumahārājikaparisā, assembly of the thirty-three godstāvatiṁsaparisā, assembly of Mārasmāraparisā, assembly of divinitiesbrahmaparisā—
theseimā indeedkho, Sāriputtasāriputta, eightaṭṭha assembliesparisā.
with theseImehi indeedkho, Sāriputtasāriputta, fourcatūhi self-assurancesvesārajjehi endowedsamannāgato the Realized Onetathāgato theseimā eightaṭṭha assembliesparisā approachesupasaṅkamati enters intoajjhogāhati.
I recallAbhijānāmi indeedkho now Ipanāhaṁ, Sāriputtasāriputta, many hundreds ofanekasataṁ aristocrat assemblieskhattiyaparisaṁ having approachedupasaṅkamitā.
there tooTatrapi by memayā formerly sat together andsannisinnapubbañceva, formerly conversed andsallapitapubbañca, discussionssākacchā andca formerly engaged insamāpajjitapubbā.
in that caseTatra indeedvata memaṁ fearbhayaṁ orvā insecuritysārajjaṁ orvā will beset (quote)okkamissatīti this groundnimittametaṁ, Sāriputtasāriputta, notna I seesamanupassāmi.
this IEtamahaṁ, Sāriputtasāriputta, groundnimittaṁ not seeingasamanupassanto attained securitykhemappatto attained fearlessnessabhayappatto attained self-assurancevesārajjappatto I liveviharāmi.

Sāriputta, there are these eight assemblies. What eight? The assemblies of aristocrats, brahmins, householders, and ascetics. An assembly of the gods of the four great kings. An assembly of the gods of the thirty-three. An assembly of Māras. An assembly of divinities. These are the eight assemblies. Possessing these four kinds of self-assurance, the Realized One approaches and enters right into these eight assemblies. I recall having approached an assembly of hundreds of aristocrats. There I used to sit with them, converse, and engage in discussion. But I don’t see any reason to feel afraid or insecure. Since I see no such reason, I live secure, fearless, and self-assured.

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