English
The Chapter of the Lion’s Roar The Shorter Discourse on the Lion’s Roar Thus have I heard: On one occasion the Blessed One was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Blessed One addressed the bhikkhus: “Bhikkhus!” “Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this: “Here, bhikkhus, is a recluse, here is a second recluse, here is a third recluse, here is a fourth recluse; other doctrines are empty of recluses. Thus, bhikkhus, you should rightly roar your lion’s roar. “It is possible, bhikkhus, that wanderers of other sects might say this: ‘What, sirs, is your assurance, what is your strength, by which you sirs say this: Here is a recluse, here is a second recluse, here is a third recluse, here is a fourth recluse; other doctrines are empty of recluses’?” “When this is said, bhikkhus, wanderers of other sects should be told this: ‘Friends, by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One, four things have been declared, which we, seeing in ourselves, say this: Here is a recluse, here is a second recluse, here is a third recluse, here is a fourth recluse; other doctrines are empty of recluses. What are these four? Friends, we have confidence in the Teacher, we have confidence in the Dhamma, we have perfect fulfillment of the precepts; and our fellow practitioners are dear and agreeable – both householders and those gone forth. These four things, friends, have been declared by the Blessed One, the Knower, the Seer, the Arahant, the Perfectly Self-Enlightened One, which we, seeing in ourselves, say this: Here is a recluse, here is a second recluse, here is a third recluse, here is a fourth recluse; other doctrines are empty of recluses.’ ” It is possible It may well be, monks, that other sect ascetics might say this: ‘Friends, we too have faith in a teacher, who is our teacher. We too have faith in a Dhamma, which is our Dhamma. We too are complete in our observances, which are our observances. We too have fellow practitioners who are dear and pleasing— both householders and monastics. Here, friends, what is the difference, what is the distinction, what is the dissimilarity between you and us?’ Monks, when other sect ascetics speak thus, they should be told: ‘Friends, is there one ultimate goal, or many ultimate goals?’ Monks, if the other sect ascetics answer correctly, they would say: ‘Friends, there is one ultimate goal, not many ultimate goals.’ ‘Friends, is that ultimate goal for one with lust, or one without lust?’ Monks, if the other sect ascetics answer correctly, they would say: ‘Friends, that ultimate goal is for one without lust, that ultimate goal is not for one with lust.’ ‘Friends, is that ultimate goal for one with hatred, or one without hatred?’ Monks, if the other sect ascetics answer correctly, they would say: ‘Friends, that ultimate goal is for one without hatred, that ultimate goal is not for one with hatred.’ ‘Friends, is that ultimate goal for one with delusion, or one without delusion?’ Monks, if the other sect ascetics answer correctly, they would say: ‘Friends, that ultimate goal is for one without delusion, that ultimate goal is not for one with delusion.’ ‘Friends, is that ultimate goal for one with craving, or one without craving?’ Monks, if the other sect ascetics answer correctly, they would say: ‘Friends, that ultimate goal is for one without craving, that ultimate goal is not for one with craving.’ ‘Friends, is that ultimate goal for one with clinging, or one without clinging?’ Monks, if the other sect ascetics answer correctly, they would say: ‘Friends, that ultimate goal is for one without clinging, that ultimate goal is not for one with clinging.’ The end is for one with clinging. "Now, friends, is that end for one who sees, or for one who does not see?" Rightly answering, monks, other sect ascetics would answer thus: "For one who sees, friends, is that end; that end is not for one who does not see." "Now, friends, is that end for one attached and averse, or for one unattached and un-averse?" Rightly answering, monks, other sect ascetics would answer thus: "For one unattached and un-averse, friends, is that end; that end is not for one attached and averse." "Now, friends, is that end for one delighting in proliferation, fond of proliferation, or for one delighting in non-proliferation, fond of non-proliferation?" Rightly answering, monks, other sect ascetics would answer thus: "For one delighting in non-proliferation, friends, fond of non-proliferation, is that end; that end is not for one delighting in proliferation, fond of proliferation." 142. Monks, there are these two views: the view of existence and the view of non-existence. Whatever recluses or brahmins, monks, are attached to the view of existence, have adopted the view of existence, are settled in the view of existence, they are opposed to the view of non-existence. Whatever recluses or brahmins, monks, are attached to the view of non-existence, have adopted the view of non-existence, are settled in the view of non-existence, they are opposed to the view of existence. Whatever recluses or brahmins, monks, do not truly understand the origin, the passing away, the gratification, the danger, and the escape from these two views, 'They are with passion, they are with hatred, they are with delusion, they are with craving, they are with clinging, they do not see, they are attached and averse, they delight in proliferation, they are fond of proliferation; they are not freed from birth, old age, death, sorrows, lamentations, pains, griefs, and despairs; they are not freed from suffering,' I say. But whatever recluses or brahmins, monks, truly understand the origin and the passing away of these two views... and the gratification, and the danger, and the escape, as it really is, they understand. 'They are free from passion, they are free from hatred, they are free from delusion, they are free from craving, they are without clinging, they are discerning, they are neither attached nor averse, they delight in non-proliferation, they rejoice in non-proliferation; they are liberated from birth, from old age, from death, from sorrows, lamentations, pains, griefs, and despairs; they are liberated from suffering,' I say. 143. "There are these four clingings, monks. Which four? Clinging to sensual pleasures, clinging to views, clinging to rites and rituals, clinging to the doctrine of self. There are, monks, some recluses and brahmins who profess to teach the full understanding of all clingings. But they do not rightly teach the full understanding of all clingings – they teach the understanding of clinging to sensual pleasures, but not the understanding of clinging to views, not the understanding of clinging to rites and rituals, not the understanding of clinging to the doctrine of self. Why is that? Because those good recluses and brahmins do not understand these three matters as they really are. Therefore, those good recluses and brahmins, professing to teach the full understanding of all clingings, do not rightly teach the full understanding of all clingings – they teach the understanding of clinging to sensual pleasures, but not the understanding of clinging to views, not the understanding of clinging to rites and rituals, not the understanding of clinging to the doctrine of self. "There are, monks, some recluses and brahmins who profess to teach the full understanding of all clingings. But they do not rightly teach the full understanding of all clingings – they teach the understanding of clinging to sensual pleasures, they teach the understanding of clinging to views, but not the understanding of clinging to rites and rituals, not the understanding of clinging to the doctrine of self. Why is that? Because those good recluses and brahmins do not understand these two matters as they really are. Therefore, those good recluses and brahmins, professing to teach the full understanding of all clingings, do not rightly teach the full understanding of all clingings – k... They declare the full understanding of sensual clinging, they declare the full understanding of clinging to views, they do not declare the full understanding of clinging to rites and rituals, they do not declare the full understanding of clinging to doctrines of self. "Monks, there are some ascetics and brahmins who claim to teach the full understanding of all clingings. They do not rightly declare the full understanding of all clingings— they declare the full understanding of sensual clinging, they declare the full understanding of clinging to views, they declare the full understanding of clinging to rites and rituals, but they do not declare the full understanding of clinging to doctrines of self. Why is that? Because these good ascetics and brahmins do not truly understand one point. Therefore, these good ascetics and brahmins, claiming to teach the full understanding of all clingings; they do not rightly declare the full understanding of all clingings— they declare the full understanding of sensual clinging, they declare the full understanding of clinging to views, they declare the full understanding of clinging to rites and rituals, but they do not declare the full understanding of clinging to doctrines of self. "Monks, in such a Dhamma and Discipline, the faith in the Teacher is not considered to be rightly placed; the faith in the Dhamma is not considered to be rightly placed; the perfect fulfillment of precepts is not considered to be rightly achieved; the affection and agreeableness towards fellow practitioners is not considered to be rightly attained. Why is that? Because, monks, it is like this: it is a Dhamma and Discipline poorly expounded, poorly proclaimed, not leading to liberation, not conducive to peace, not proclaimed by a Perfectly Self-Awakened One. 144.