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Majjhima Nikāya 11 Middle Discourses 11
Cūḷasīhanādasutta The Shorter Discourse on the Lion’s Roar
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapindika’s Park. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi: There he addressed the bhikkhus thus: There the Buddha addressed the mendicants,
“bhikkhavo”ti. ‘Bhikkhus.’“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. ‘Venerable Sir,’ they replied. “Venerable sir,” they replied.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; ‘Bhikkhus, only here is there a monk, only here a second monk, only here a third monk, only here a fourth monk. “‘Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic.
suññā parappavādā samaṇebhi aññehīti. The doctrines of others are devoid of monks: Other sects are empty of ascetics.’
Evametaṁ, bhikkhave, sammā sīhanādaṁ nadatha. that is how you should rightly roar your lion’s roar.This, mendicants, is how you should rightly roar your lion’s roar.
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: ‘It is possible that wanderers of other sects here might ask: It’s possible that wanderers of other religions might say:
‘ko panāyasmantānaṁ assāso, kiṁ balaṁ, yena tumhe āyasmanto evaṁ vadetha—“But what is the venerable ones’ (source of) comfort and strength that you venerable ones say thus?” ‘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?
Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: Wanderers of other sects who ask thus may be answered in this way: You should say to them:
‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema—“Friends, four dhammas have been declared to us by the Blessed One who knows and sees, Arahant and Fully Enlightened, on seeing which in ourselves we say thus: ‘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 monk, only here a second monk, only here a third monk, only here a fourth monk. “Only here is there a true ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic.
suññā parappavādā samaṇebhi aññehīti. The doctrines of others are devoid of monks.’ Other sects are empty of ascetics.”
Katame cattāro? What are the four? What four?
Atthi kho no, āvuso, satthari pasādo, atthi dhamme pasādo, atthi sīlesu paripūrakāritā; We have confidence in the Master, we have confidence in the Dhamma, we have perfected the virtues, We have confidence in the Teacher, we have confidence in the teaching, and we have fulfilled the precepts.
sahadhammikā kho pana piyā manāpā—and those who share the Dhamma are dear to us And we have love and affection for those who share our path,
gahaṭṭhā ceva pabbajitā ca. whether they are laymen or gone forth and they are loved by us. both laypeople and renunciates.
Ime kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema—These are the four dhammas declared by the Blessed One who knows and sees, an Arahant and Fully Enlightened, on seeing which in ourselves we say as we do.”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 is possible that wanderers of other sects might say thus: 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, “Friends, we too have confidence in the Master, that is, our Master; we too have confidence in the Dhamma, that is, our Dhamma; we too have perfected the virtues, that is, our virtues; ‘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 those who share Dhamma are dear to us too And we have love and affection for those who share our path,
gahaṭṭhā ceva pabbajitā ca. whether they are laymen or gone forth and they are loved by us. both laypeople and renunciates.
Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ yadidaṁ tumhākañceva amhākañcā’ti? what is the distinction here, friends, what is the variance, what is the difference, between you and us?’’What, then, is the difference between you and us?’
Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: Wanderers of other sects who ask thus may be answered in this way:You should say to them:
‘kiṁ panāvuso, ekā niṭṭhā, udāhu puthu niṭṭhā’ti? “How then, friends, is the goal? One or many?’’‘Well, reverends, is the goal one or many?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, the wanderers of other sects would answer thus:Answering rightly, the wanderers would say:
‘ekāvuso, niṭṭhā, na puthu niṭṭhā’ti. “Friends, the goal is one, not many.”-‘The goal is one, reverends, not many.’
‘Sā panāvuso, niṭṭhā sarāgassa udāhu vītarāgassā’ti? ”But, friends, is that goal for one affected by lust or free from lust?’’‘But is that goal for the greedy or for those free of greed?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, the wanderers from other sects would answer thus:Answering rightly, the wanderers would say:
‘vītarāgassāvuso, sā niṭṭhā, na sā niṭṭhā sarāgassā’ti. “Friends, the goal is for one free from lust, not affected by lust.”-‘That goal is for those free of greed, not for the greedy.’
‘Sā panāvuso, niṭṭhā sadosassa udāhu vītadosassā’ti? ”But, friends is that goal for one affected by hate or free from hate?’’‘Is it for the hateful or those free of hate?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, they would answer:
‘vītadosassāvuso, sā niṭṭhā, na sā niṭṭhā sadosassā’ti. “Friends, the goal is for one free from hate, not affected by hate.”-‘It’s for those free of hate.’
‘Sā panāvuso, niṭṭhā samohassa udāhu vītamohassā’ti? ”But, friends, is that goal for one affected by delusion or free from delusion?’’‘Is it for the delusional or those free of delusion?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, they would answer:
‘vītamohassāvuso, sā niṭṭhā, na sā niṭṭhā samohassā’ti. “Friends, the goal is for one free from delusion, not affected by delusion.”-‘It’s for those free of delusion.’
‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti? ”But, friends, is that goal for one affected by craving or free from craving?’’‘Is it for those who crave or those rid of craving?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, they would answer:
‘vītataṇhassāvuso, sā niṭṭhā, na sā niṭṭhā sataṇhassā’ti. “Friends, the goal is for one free from craving, not affected by craving.”-‘It’s for those rid of craving.’
‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti? ”But, friends, is that goal for one affected by clinging, or free from clinging?’’‘Is it for those who have fuel for grasping or those who do not?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, they would answer:
‘anupādānassāvuso, sā niṭṭhā, na sā niṭṭhā saupādānassā’ti. “Friends, the goal is for one free from clinging, not affected by clinging.”-‘It’s for those who do not have fuel for grasping.’
‘Sā panāvuso, niṭṭhā viddasuno udāhu aviddasuno’ti? ”But, friends, is that goal for one who has vision or for one without vision?’’‘Is it for the knowledgeable or the ignorant?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, they would answer:
‘viddasuno, āvuso, sā niṭṭhā, na sā niṭṭhā aviddasuno’ti. “Friends, that goal is for one with vision, not for one without vision.”-‘It’s for the knowledgeable.’
‘Sā panāvuso, niṭṭhā anuruddhappaṭiviruddhassa udāhu ananuruddhaappaṭiviruddhassā’ti? ”But, friends, is that goal for one who favours and opposes, or for one who does not favour and oppose?’’‘Is it for those who favor and oppose or for those who don’t favor and oppose?’
Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, they would answer:
‘ananuruddhaappaṭiviruddhassāvuso, sā niṭṭhā, na sā niṭṭhā anuruddhappaṭiviruddhassā’ti. “Friends, the goal is for one who does not favour and oppose, not for one who favours and opposes.”-‘It’s for those who don’t favor and oppose.’
‘Sā panāvuso, niṭṭhā papañcārāmassa papañcaratino udāhu nippapañcārāmassa nippapañcaratino’ti? ”But, friend, is that goal for one who delights in diversification or for one who has no delight in diversification?’’‘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, they would answer:Answering rightly, the wanderers would say:
‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti. “Friends, the goal is for one who has no delight in diversification, not for one who delights in diversification.”‘It’s for those who enjoy non-proliferation, not for those who enjoy proliferation.’
Dvemā, bhikkhave, diṭṭhiyo—‘Bhikkhus, there are these two kinds of views:Mendicants, there are these two views:
bhavadiṭṭhi ca vibhavadiṭṭhi ca. the view of being and the view of non-being.views favoring existence and views favoring nonexistence.
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā. Any monks or divines who rely on the view of being, adopt the view of being and accept the view of being, are opposed to the view of non-being.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 monks or divines who rely on the view of non-being, adopt the view of non-being and accept the view of non-being, are opposed to the view of being.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; Any monks or divines who do not understand as they actually are the origin and the disappearance and the gratification and the danger and the escape in (the case of) these two kinds of views, are affected by lust, affected by hate, affected by delusion, affected by craving, affected by clinging, without vision, given over to favouring and opposing, and who delight in diversification, enjoy diversification;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 are not liberated from birth, ageing and death, from sorrow and lamentation, pain, grief and despair,They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘na parimuccanti dukkhasmā’ti vadāmi. they are not liberated from suffering, I say.They’re not freed from suffering, I say.
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; Any monks or divines who understand as they actually are the origin and the disappearance, and the gratification and the danger and the escape in (the case of) these two kinds of views, are without lust, without hate, without delusion, without craving, without clinging, with vision, not given over to favouring and opposing, and who have no delight in diversification, no enjoyment in diversification;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 are liberated from birth, ageing and death, from sorrow and lamentation, pain, grief and despair,They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘parimuccanti dukkhasmā’ti vadāmi. they are liberated from suffering, I say.They’re freed from suffering, I say.
Cattārimāni, bhikkhave, upādānāni. Bhikkhus, there are these four kinds clinging:There are these four kinds of grasping.
Katamāni cattāri? What four?
Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. clinging to sensual desires, clinging to wrong views, clinging to rites and rituals and clinging to a self-doctrine.Grasping at sensual pleasures, views, precepts and observances, and theories of a self.
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. When certain monks and divines claim to propound the full knowledge of all kinds of clinging,There are some ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping.
Te na sammā sabbupādānapariññaṁ paññapenti—they do not completely describe full knowledge of all kinds of clinging.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 full knowledge of clinging to sensual desires without describing clinging to (wrong) views, clinging to rites and rituals, or clinging to a self-doctrine.They describe the complete understanding of grasping at sensual pleasures, but not views, precepts and observances, and theories of a self.
Taṁ kissa hetu? Why is that?Why is that?
Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṁ nappajānanti. Those good monks and divines do not understand these three instances (of clinging) as they actually are.Because those gentlemen don’t truly understand these three things.
Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; Consequently while these good monks and divines claim to propound full knowledge of all kinds of clinging,That’s why they claim to propound the complete understanding of all kinds of grasping,
te na sammā sabbupādānapariññaṁ paññapenti—but they don’t really.
kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. they describe (only) full knowledge of clinging to sensual desires without describing clinging to views, clinging to rites and rituals and clinging to a self-doctrine.
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. When certain monks and divines claim to propound the full knowledge of all kinds of clinging,There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping,
Te na sammā sabbupādānapariññaṁ paññapenti—but they don’t really.
kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. they describe full knowledge of clinging to sensual desires and clinging to views, without describing clinging to rites and rituals and clinging to a self-doctrineThey describe the complete understanding of grasping at sensual pleasures and views, but not precepts and observances, and theories of a self.
Taṁ kissa hetu? Why is that?
Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṁ nappajānanti. … they do not understand two instances …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,
te na sammā sabbupādānapariññaṁ paññapenti—but they don’t really.
kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. They describe full knowledge of clinging to sensual desires and clinging to views, without describing clinging to rites and rituals and clinging to a self-doctrine.
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. When certain monks and divines claim to propound the full knowledge of all kinds of clinging,There are some other ascetics and brahmins who claim to propound the complete understanding of all kinds of grasping,
Te na sammā sabbupādānapariññaṁ paññapenti—but they don’t really.
kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. they describe full knowledge of clinging to sensual desires, clinging to views and clinging to rites and rituals, without describing clinging to a self-doctrineThey describe the complete understanding of grasping at sensual pleasures, views, and precepts and observances, but not theories of a self.
Taṁ kissa hetu? Why is that?
Imañhi te bhonto samaṇabrāhmaṇā ekaṁ ṭhānaṁ yathābhūtaṁ nappajānanti. they do not understand one instanceBecause 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,
te na sammā sabbupādānapariññaṁ paññapenti—but they don’t really.
kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. They describe full knowledge of clinging to sensual desires and clinging to views and clinging to rites and rituals without describing clinging to a self-doctrine.
Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati; ‘Bhikkhus, in such a Dhamma and Discipline as that it is plain that confidence in the Master is not rightly directed,In such a teaching and training, confidence in the Teacher is said to be not rightly placed.
yo dhamme pasādo so na sammaggato akkhāyati; it is plain that confidence in the Dhamma is not rightly directed,Likewise, confidence in the teaching,
yā sīlesu paripūrakāritā sā na sammaggatā akkhāyati; that perfecting of the virtues is not rightly directed,fulfillment of the precepts,
yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati. and that the dearness and love among those who share the Dhamma are not rightly directed.and love and affection for those sharing the same path are said to be not rightly placed.
Taṁ kissa hetu? Why is that?Why is that?
Evañhetaṁ, bhikkhave, hoti yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite. Because that is how it is when the Dhamma and the Discipline is ill-expounded, ill-proclaimed, leading nowhere, unconducive to peace and proclaimed by one not fully enlightened.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—‘Bhikkhus, when a Tathāgata, an Arahant and Fully Enlightened One, claims to propound full knowledge of all kinds of clinging, he completely describes all kinds of clinging: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 full knowledge of clinging to sensual desires and clinging to (wrong) view and clinging to rites and rituals and clinging to a self-doctrine.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; ‘Bhikkhus, in such a Dhamma and Discipline as that it is plain that confidence in the Master is rightly directed,In such a teaching and training, confidence in the Teacher is said to be rightly placed.
yo dhamme pasādo so sammaggato akkhāyati; that confidence in the Dhamma is rightly directed,Likewise, confidence in the teaching,
yā sīlesu paripūrakāritā sā sammaggatā akkhāyati; that perfecting of virtues is rightly directed,fulfillment of the precepts,
yā sahadhammikesu piyamanāpatā sā sammaggatā akkhāyati. and that dearness and love among those who share the Dhamma are rightly directed.and love and affection for those sharing the same path are said to be rightly placed.
Taṁ kissa hetu? Why is that?Why is that?
Evañhetaṁ, bhikkhave, hoti yathā taṁ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite. Because that is how it is when the Dhamma and the Discipline is well-expounded, well-proclaimed, leading onward, conducive to peace, and proclaimed by one fully enlightened.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? ‘Now these four kind of clinging have what as their source, what as their origin, from what are they born, by what are they produced?What is the source, origin, birthplace, and inception of these four kinds of grasping?
Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. ‘These four kinds of clinging have craving as their source, craving as their origin, they are born from craving, and produced by craving.Craving.
Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? ‘Craving has what as its source...?And what is the source, origin, birthplace, and inception of craving?
Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. ‘Craving has feeling as its source... produced by feeling.Feeling.
Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? ‘Feeling has what as its source...?And what is the source of feeling?
Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. ‘Feeling has contact as its source... produced by contact.Contact.
Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? ‘Contact has what as its source...?And what is the source of contact?
Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. ‘Contact has the sixfold base as its source... produced by the sixfold base.The six sense fields.
Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? ‘The sixfold base has what as its source...?And what is the source of the six sense fields?
Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ. ‘The sixfold base has name-and-form as its source... produced by name-and-form.Name and form.
Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? ‘Name-and-form has what as its source...?And what is the source of name and form?
Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ. ‘Name-and-form has consciousness as its source... produced by consciousness.Consciousness.
Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? ‘Consciousness has what as its source...?And what is the source of consciousness?
Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ. ‘Consciousness has formations as its source... produced by formations.Choices.
Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? ‘Formations have what as their source...?And what is the source of choices?
Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. ‘Formations have ignorance as their source, ignorance as their origin, they are born from ignorance, and produced by ignorance.Ignorance.
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. ‘Bhikkhus, as soon as ignorance is abandoned and true knowledge has arisen in a bhikkhu, then with the fading of ignorance and the arising of true knowledge he no longer clings to sensual desires (as fuel for) clinging, or to (wrong) views (as fuel for) clinging, or to rites and rituals (as fuel for) clinging, or to a self-doctrine (as fuel for) clinging.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. When he does not cling, he has no anguish. When he has no anguish, he attains Nibbāna for himself: Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. Birth is is exhausted, the life divine has been lived out, what can be done is done, there is no more of this in the beyond.’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.’”
Idamavoca bhagavā. That is what the Blessed One said. That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. The bhikkhus were satisfied, and they delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.
Cūḷasīhanādasuttaṁ niṭṭhitaṁ paṭhamaṁ.