MN · mn11
The Shorter Lion’s Roar
0.1Majjhima Nikāya 11
The Middle Length Discourses 11
0.2Cūḷasīhanādasutta
The Shorter Lion’s Roar
1.1Evaṁ me sutaṁ—
Thus have I heard—
1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s park.
1.3Tatra kho bhagavā bhikkhū āmantesi:
There the Bhagavā addressed the bhikkhus:
1.4“bhikkhavo”ti.
“Bhikkhus.”
1.5“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Bhante,” those bhikkhus replied to the Bhagavā.
1.6Bhagavā etadavoca:
The Bhagavā said this:
2.1“Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;
“Here alone, bhikkhus, is the ascetic; here the second ascetic, here the third ascetic, here the fourth ascetic;
2.2suññā parappavādā samaṇebhi aññehīti.
other teachings are empty of ascetics.
2.3Evametaṁ, bhikkhave, sammā sīhanādaṁ nadatha.
In this way, bhikkhus, you should rightly roar the lion’s roar.
3.1Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
But, bhikkhus, it is possible that wanderers of other sects might say:
3.2‘ko panāyasmantānaṁ assāso, kiṁ balaṁ, yena tumhe āyasmanto evaṁ vadetha—
‘But what assurance do the venerables have, what strength, by reason of which you venerables say—
3.3idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;
“Here alone is the ascetic, here the second ascetic, here the third ascetic, here the fourth ascetic;
3.4suññā parappavādā samaṇebhi aññehī’ti?
other teachings are empty of ascetics”?’
3.5Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
When wanderers of other sects speak thus, bhikkhus, they should be told:
3.6‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema—
‘Friends, there are four things declared to us by that Bhagavā, who knows and sees, who is an arahant, a perfectly awakened one, seeing which in ourselves we say—
3.7idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;
“Here alone is the ascetic, here the second ascetic, here the third ascetic, here the fourth ascetic;
3.8suññā parappavādā samaṇebhi aññehīti.
other teachings are empty of ascetics.”
3.9Katame cattāro?
Which four?
3.10Atthi kho no, āvuso, satthari pasādo, atthi dhamme pasādo, atthi sīlesu paripūrakāritā;
Friends, we have confidence in the Teacher, we have confidence in the dhamma, we bring ethical conduct to fulfillment;
3.11sahadhammikā kho pana piyā manāpā—
and our companions in the dhamma are dear and agreeable—
3.12gahaṭṭhā ceva pabbajitā ca.
both householders and those gone forth.
3.13Ime kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema—
These, friends, are the four things declared to us by that Bhagavā, who knows and sees, who is an arahant, a perfectly awakened one, seeing which in ourselves we say—
3.14idheva samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo;
“Here alone is the ascetic, here the second ascetic, here the third ascetic, here the fourth ascetic;
3.15suññā parappavādā samaṇebhi aññehī’ti.
other teachings are empty of ascetics.”’
4.1Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ:
But, bhikkhus, it is possible that wanderers of other sects might say:
4.2‘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 Teacher who is our teacher, and we too have confidence in the dhamma that is our dhamma; we too bring to fulfillment the ethical practices that are ours.
4.3amhākampi sahadhammikā piyā manāpā—
Our companions in the dhamma too are dear and agreeable—
4.4gahaṭṭhā ceva pabbajitā ca.
both householders and those gone forth.
4.5Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ yadidaṁ tumhākañceva amhākañcā’ti?
So here, friends, what distinction is there, what superiority, what difference, between you and us?’
5.1Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā:
When wanderers of other sects speak thus, bhikkhus, they should be told:
5.2‘kiṁ panāvuso, ekā niṭṭhā, udāhu puthu niṭṭhā’ti?
‘But friends, is the goal one, or are the goals many?’
5.3Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
Answering rightly, bhikkhus, the wanderers of other sects would answer thus:
5.4‘ekāvuso, niṭṭhā, na puthu niṭṭhā’ti.
‘Friends, the goal is one, not many goals.’
5.5‘Sā panāvuso, niṭṭhā sarāgassa udāhu vītarāgassā’ti?
‘But friends, is that goal for one with passion, or for one free of passion?’
5.6Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
Answering rightly, bhikkhus, the wanderers of other sects would answer thus:
5.7‘vītarāgassāvuso, sā niṭṭhā, na sā niṭṭhā sarāgassā’ti.
‘Friends, that goal is for one free of passion, not for one with passion.’
5.8‘Sā panāvuso, niṭṭhā sadosassa udāhu vītadosassā’ti?
‘But friends, is that goal for one with ill will, or for one free of ill will?’
5.9Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
Answering rightly, bhikkhus, the wanderers of other sects would answer thus:
5.10‘vītadosassāvuso, sā niṭṭhā, na sā niṭṭhā sadosassā’ti.
‘Friends, that goal is for one free of ill will, not for one with ill will.’
5.11‘Sā panāvuso, niṭṭhā samohassa udāhu vītamohassā’ti?
‘But friends, is that goal for one with delusion, or for one free of delusion?’
5.12Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
Answering rightly, bhikkhus, the wanderers of other sects would answer thus:
5.13‘vītamohassāvuso, sā niṭṭhā, na sā niṭṭhā samohassā’ti.
‘Friends, that goal is for one free of delusion, not for one with delusion.’
5.14‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti?
‘But friends, is that goal for one with taṇhā, or for one free of taṇhā [vītataṇhassa]?’
5.15Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
Answering rightly, bhikkhus, the wanderers of other sects would answer thus:
5.16‘vītataṇhassāvuso, sā niṭṭhā, na sā niṭṭhā sataṇhassā’ti.
‘Friends, that goal is for one free of taṇhā [vītataṇhassa], not for one with taṇhā.’
5.17‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti?
‘But friends, is that goal for one with clinging [saupādānassa], or for one without clinging [anupādānassa]?’
5.18Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
Answering rightly, bhikkhus, the wanderers of other sects would answer thus:
5.19‘anupādānassāvuso, sā niṭṭhā, na sā niṭṭhā saupādānassā’ti.
‘Friends, that goal is for one without clinging [anupādānassa], not for one with clinging [saupādānassa].’
5.20‘Sā panāvuso, niṭṭhā viddasuno udāhu aviddasuno’ti?
‘But friends, is that goal for one who knows, or for one who does not know?’
5.21Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
Answering rightly, bhikkhus, the wanderers of other sects would answer thus:
5.22‘viddasuno, āvuso, sā niṭṭhā, na sā niṭṭhā aviddasuno’ti.
‘Friends, that goal is for one who knows, not for one who does not know.’
5.23‘Sā panāvuso, niṭṭhā anuruddhappaṭiviruddhassa udāhu ananuruddhaappaṭiviruddhassā’ti?
‘But friends, is that goal for one who is attached and opposed, or for one who is neither attached nor opposed?’
5.24Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
Answering rightly, bhikkhus, the wanderers of other sects would answer thus:
5.25‘ananuruddhaappaṭiviruddhassāvuso, sā niṭṭhā, na sā niṭṭhā anuruddhappaṭiviruddhassā’ti.
‘Friends, that goal is for one who is neither attached nor opposed, not for one who is attached and opposed.’
5.26‘Sā panāvuso, niṭṭhā papañcārāmassa papañcaratino udāhu nippapañcārāmassa nippapañcaratino’ti?
‘But friends, is that goal for one who delights in proliferation and relishes proliferation, or for one who delights in non-proliferation and relishes non-proliferation?’
5.27Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ:
Answering rightly, bhikkhus, the wanderers of other sects would answer thus:
5.28‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti.
‘Friends, that goal is for one who delights in non-proliferation and relishes non-proliferation, not for one who delights in proliferation and relishes proliferation.’
6.1Dvemā, bhikkhave, diṭṭhiyo—
There are these two views, bhikkhus—
6.2bhavadiṭṭhi ca vibhavadiṭṭhi ca.
the view of existence and the view of nonexistence.
6.3Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā.
For whatever ascetics or brahmins adhere to the view of existence, go over to the view of existence, and are seized by the view of existence, they are opposed to the view of nonexistence.
6.4Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṁ allīnā vibhavadiṭṭhiṁ upagatā vibhavadiṭṭhiṁ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā.
And whatever ascetics or brahmins adhere to the view of nonexistence, go over to the view of nonexistence, and are seized by the view of nonexistence, they are opposed to the view of existence.
7.1Ye 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;
And whatever ascetics or brahmins do not truly understand, as it is, the arising, the passing away, the gratification, the drawback, and the escape in regard to these two views, they are with passion, they are with ill will, they are with delusion, they are with taṇhā, they are with clinging [saupādānā], they do not know, they are attached and opposed, they delight in proliferation and relish proliferation;
7.2te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
they are not freed from birth, aging, and death, from sorrows, lamentations, pains, distresses, and despairs;
7.3‘na parimuccanti dukkhasmā’ti vadāmi.
I say that they are not freed from dukkha.
8.1Ye 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;
But whatever ascetics or brahmins truly understand, as it is, the arising, the passing away, the gratification, the drawback, and the escape in regard to these two views, they are free of passion, free of ill will, free of delusion, free of taṇhā [vītataṇhā], without clinging [anupādānā], they know, they are neither attached nor opposed, they delight in non-proliferation and relish non-proliferation;
8.2te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi;
they are freed from birth, aging, and death, from sorrows, lamentations, pains, distresses, and despairs;
8.3‘parimuccanti dukkhasmā’ti vadāmi.
I say that they are freed from dukkha.
9.1Cattārimāni, bhikkhave, upādānāni.
There are these four clingings [upādānāni], bhikkhus.
9.2Katamāni cattāri?
Which four?
9.3Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.
Clinging to sensual pleasures [kāmupādānaṁ], clinging to views [diṭṭhupādānaṁ], clinging to precepts and observances [sīlabbatupādānaṁ], and clinging to a doctrine of self [attavādupādānaṁ].
10.1Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.
There are, bhikkhus, some ascetics and brahmins who claim to speak of the full understanding of all clinging [sabbupādānapariññāvādā].
10.2Te na sammā sabbupādānapariññaṁ paññapenti—
But they do not correctly explain the full understanding of all clinging [sabbupādānapariññaṁ]—
10.3kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
they explain the full understanding of clinging to sensual pleasures [kāmupādānassa], but they do not explain the full understanding of clinging to views [diṭṭhupādānassa], they do not explain the full understanding of clinging to precepts and observances [sīlabbatupādānassa], and they do not explain the full understanding of clinging to a doctrine of self [attavādupādānassa].
10.4Taṁ kissa hetu?
Why is that?
10.5Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṁ nappajānanti.
Because those good ascetics and brahmins do not truly understand these three grounds as they are.
10.6Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;
Therefore, while claiming to speak of the full understanding of all clinging [sabbupādānapariññāvādā], those good ascetics and brahmins
10.7te na sammā sabbupādānapariññaṁ paññapenti—
do not correctly explain the full understanding of all clinging [sabbupādānapariññaṁ]—
10.8kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
they explain the full understanding of clinging to sensual pleasures [kāmupādānassa], but they do not explain the full understanding of clinging to views [diṭṭhupādānassa], they do not explain the full understanding of clinging to precepts and observances [sīlabbatupādānassa], and they do not explain the full understanding of clinging to a doctrine of self [attavādupādānassa].
11.1Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.
There are, bhikkhus, some ascetics and brahmins who claim to speak of the full understanding of all clinging [sabbupādānapariññāvādā].
11.2Te na sammā sabbupādānapariññaṁ paññapenti—
But they do not correctly explain the full understanding of all clinging [sabbupādānapariññaṁ]—
11.3kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
they explain the full understanding of clinging to sensual pleasures [kāmupādānassa], they explain the full understanding of clinging to views [diṭṭhupādānassa], but they do not explain the full understanding of clinging to precepts and observances [sīlabbatupādānassa], and they do not explain the full understanding of clinging to a doctrine of self [attavādupādānassa].
11.4Taṁ kissa hetu?
Why is that?
11.5Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṁ nappajānanti.
Because those good ascetics and brahmins do not truly understand these two grounds as they are.
11.6Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;
Therefore, while claiming to speak of the full understanding of all clinging [sabbupādānapariññāvādā], those good ascetics and brahmins
11.7te na sammā sabbupādānapariññaṁ paññapenti—
do not correctly explain the full understanding of all clinging [sabbupādānapariññaṁ]—
11.8kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
they explain the full understanding of clinging to sensual pleasures [kāmupādānassa], they explain the full understanding of clinging to views [diṭṭhupādānassa], but they do not explain the full understanding of clinging to precepts and observances [sīlabbatupādānassa], and they do not explain the full understanding of clinging to a doctrine of self [attavādupādānassa].
12.1Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā.
There are, bhikkhus, some ascetics and brahmins who claim to speak of the full understanding of all clinging [sabbupādānapariññāvādā].
12.2Te na sammā sabbupādānapariññaṁ paññapenti—
But they do not correctly explain the full understanding of all clinging [sabbupādānapariññaṁ]—
12.3kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
they explain the full understanding of clinging to sensual pleasures [kāmupādānassa], they explain the full understanding of clinging to views [diṭṭhupādānassa], they explain the full understanding of clinging to precepts and observances [sīlabbatupādānassa], but they do not explain the full understanding of clinging to a doctrine of self [attavādupādānassa].
12.4Taṁ kissa hetu?
Why is that?
12.5Imañhi te bhonto samaṇabrāhmaṇā ekaṁ ṭhānaṁ yathābhūtaṁ nappajānanti.
Because those good ascetics and brahmins do not truly understand this one ground as it is.
12.6Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā;
Therefore, while claiming to speak of the full understanding of all clinging [sabbupādānapariññāvādā], those good ascetics and brahmins
12.7te na sammā sabbupādānapariññaṁ paññapenti—
do not correctly explain the full understanding of all clinging [sabbupādānapariññaṁ]—
12.8kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
they explain the full understanding of clinging to sensual pleasures [kāmupādānassa], they explain the full understanding of clinging to views [diṭṭhupādānassa], they explain the full understanding of clinging to precepts and observances [sīlabbatupādānassa], but they do not explain the full understanding of clinging to a doctrine of self [attavādupādānassa].
13.1Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati;
In such a dhamma and vinaya [dhammavinaye], bhikkhus, whatever confidence there is in the Teacher is not said to be well grounded;
13.2yo dhamme pasādo so na sammaggato akkhāyati;
whatever confidence there is in the dhamma is not said to be well grounded;
13.3yā sīlesu paripūrakāritā sā na sammaggatā akkhāyati;
whatever bringing to fulfillment there is in ethical conduct is not said to be well grounded;
13.4yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati.
whatever dearness and agreeableness there is toward companions in the dhamma is not said to be well grounded.
13.5Taṁ kissa hetu?
Why is that?
13.6Evañhetaṁ, bhikkhave, hoti yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite.
For so it is, bhikkhus, in a dhamma and vinaya [dhammavinaye] that is badly explained, badly taught, not leading out, not conducive to peace, and not proclaimed by a perfectly awakened one.
14.1Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho sabbupādānapariññāvādo paṭijānamāno sammā sabbupādānapariññaṁ paññapeti—
But the Tathāgata, bhikkhus, the arahant, the perfectly awakened one, claiming to speak of the full understanding of all clinging [sabbupādānapariññāvādo], correctly explains the full understanding of all clinging [sabbupādānapariññaṁ]—
14.2kāmupādānassa pariññaṁ paññapeti, diṭṭhupādānassa pariññaṁ paññapeti, sīlabbatupādānassa pariññaṁ paññapeti, attavādupādānassa pariññaṁ paññapeti.
he explains the full understanding of clinging to sensual pleasures [kāmupādānassa], he explains the full understanding of clinging to views [diṭṭhupādānassa], he explains the full understanding of clinging to precepts and observances [sīlabbatupādānassa], and he explains the full understanding of clinging to a doctrine of self [attavādupādānassa].
15.1Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so sammaggato akkhāyati;
In such a dhamma and vinaya [dhammavinaye], bhikkhus, whatever confidence there is in the Teacher is said to be well grounded;
15.2yo dhamme pasādo so sammaggato akkhāyati;
whatever confidence there is in the dhamma is said to be well grounded;
15.3yā sīlesu paripūrakāritā sā sammaggatā akkhāyati;
whatever bringing to fulfillment there is in ethical conduct is said to be well grounded;
15.4yā sahadhammikesu piyamanāpatā sā sammaggatā akkhāyati.
whatever dearness and agreeableness there is toward companions in the dhamma is said to be well grounded.
15.5Taṁ kissa hetu?
Why is that?
15.6Evañhetaṁ, bhikkhave, hoti yathā taṁ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite.
For so it is, bhikkhus, in a dhamma and vinaya [dhammavinaye] that is well explained, well taught, leading out, conducive to peace, and proclaimed by a perfectly awakened one.
16.1Ime ca, bhikkhave, cattāro upādānā. Kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
And these four clingings [upādānā], bhikkhus—what is their source, what is their origin, from what are they born, from what do they come forth?
16.2Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā.
These four clingings [upādānā] have taṇhā as their source, taṇhā as their origin, are born from taṇhā, and come forth from taṇhā.
16.3Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
And this taṇhā, bhikkhus—what is its source, what is its origin, from what is it born, from what does it come forth?
16.4Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā.
Taṇhā has vedanā as its source, vedanā as its origin, is born from vedanā, and comes forth from vedanā.
16.5Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
And this vedanā, bhikkhus—what is its source, what is its origin, from what is it born, from what does it come forth?
16.6Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā.
Vedanā has contact as its source, contact as its origin, is born from contact, and comes forth from contact.
16.7Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo?
And this contact, bhikkhus—what is its source, what is its origin, from what is it born, from what does it come forth?
16.8Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo.
Contact has the dimension of the six senses [saḷāyatana] as its source, the dimension of the six senses [saḷāyatana] as its origin, is born from the dimension of the six senses [saḷāyatana], and comes forth from the dimension of the six senses [saḷāyatana].
16.9Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
And this dimension of the six senses [saḷāyatanañcidaṁ], bhikkhus—what is its source, what is its origin, from what is it born, from what does it come forth?
16.10Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ.
The dimension of the six senses [saḷāyatanaṁ] has nāmarūpa as its source, nāmarūpa as its origin, is born from nāmarūpa, and comes forth from nāmarūpa.
16.11Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
And this nāmarūpa, bhikkhus—what is its source, what is its origin, from what is it born, from what does it come forth?
16.12Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ.
Nāmarūpa has consciousness [viññāṇa] as its source, consciousness [viññāṇa] as its origin, is born from consciousness [viññāṇa], and comes forth from consciousness [viññāṇa].
16.13Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?
And this consciousness [viññāṇañcidaṁ], bhikkhus—what is its source, what is its origin, from what is it born, from what does it come forth?
16.14Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ.
Consciousness [viññāṇaṁ] has saṅkhāras as its source, saṅkhāras as its origin, is born from saṅkhāras, and comes forth from saṅkhāras.
16.15Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā?
And these saṅkhāras, bhikkhus—what is their source, what is their origin, from what are they born, from what do they come forth?
16.16Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā.
Saṅkhāras have blindness [avijjā] as their source, blindness [avijjā] as their origin, are born from blindness [avijjā], and come forth from blindness [avijjā].
17.1Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva kāmupādānaṁ upādiyati, na diṭṭhupādānaṁ upādiyati, na sīlabbatupādānaṁ upādiyati, na attavādupādānaṁ upādiyati.
And when, bhikkhus, a bhikkhu has abandoned blindness [avijjā] and knowledge has arisen, then, with the fading away of blindness [avijjāvirāgā] and the arising of knowledge, he does not cling to clinging to sensual pleasures [kāmupādānaṁ], he does not cling to clinging to views [diṭṭhupādānaṁ], he does not cling to clinging to precepts and observances [sīlabbatupādānaṁ], he does not cling to clinging to a doctrine of self [attavādupādānaṁ].
17.2Anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati.
Not clinging, he does not tremble; not trembling, he personally attains final nibbāna.
17.3‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti.
He understands: ‘Birth is ended, the holy life has been lived, what had to be done has been done, there is no more of this state of being.’”
17.4Idamavoca bhagavā.
The Bhagavā said this.
17.5Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
Satisfied, those bhikkhus rejoiced in the Bhagavā’s words.
17.6Cūḷasīhanādasuttaṁ niṭṭhitaṁ paṭhamaṁ.
The Shorter Lion’s Roar is finished, the first.