Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the bhikkhus, “bhikkhavo”ti. “Bhikkhus!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Bhante,” they replied. Bhagavā etadavoca: The Buddha said this:
“Idheva, bhikkhave, samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; “‘Only here is there an ascetic, a second ascetic, a third ascetic, and a fourth ascetic. suññā parappavādā samaṇebhi aññehīti. The doctrines of others are devoid of ascetics.’ *SN 12.13, SN 23.5, SN 48.29, etc. Evametaṁ, bhikkhave, sammā sīhanādaṁ nadatha. This, bhikkhus, is how you should rightly roar your lion’s roar.
Ṭhānaṁ kho panetaṁ, bhikkhave, vijjati yaṁ aññatitthiyā paribbājakā evaṁ vadeyyuṁ: It’s possible that wanderers of other sects might say: ‘ko panāyasmantānaṁ assāso, kiṁ balaṁ, yena tumhe āyasmanto evaṁ vadetha—‘But what is the source of the venerables’ self-confidence and strength 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: You should say to them: ‘atthi kho no, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā akkhātā ye mayaṁ attani sampassamānā evaṁ vadema—‘There are four things explained by the Blessed One, who knows and sees, the Arahant, 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 an ascetic, a second ascetic, a third ascetic, and a fourth ascetic. suññā parappavādā samaṇebhi aññehīti. The doctrines of others are devoid of ascetics.” Katame cattāro? What four? Atthi kho no, āvuso, satthari pasādo, atthi dhamme pasādo, atthi sīlesu paripūrakāritā; 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 our path are dear and agreeable to us, gahaṭṭhā ceva pabbajitā ca. 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 things explained by the Blessed one which we see in ourselves.’ 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’s possible that wanderers of other sects might say: ‘amhākampi kho, āvuso, atthi satthari pasādo yo amhākaṁ satthā, amhākampi atthi dhamme pasādo yo amhākaṁ dhammo, mayampi sīlesu paripūrakārino yāni amhākaṁ sīlāni, ‘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 our path are dear and agreeable to us, gahaṭṭhā ceva pabbajitā ca. both laypeople and renunciates. Idha no, āvuso, ko viseso ko adhippayāso kiṁ nānākaraṇaṁ yadidaṁ tumhākañceva amhākañcā’ti? What, then, is the difference between you and us?’
Evaṁvādino, bhikkhave, aññatitthiyā paribbājakā evamassu vacanīyā: You should say to them: ‘kiṁ panāvuso, ekā niṭṭhā, udāhu puthu niṭṭhā’ti? ‘Well, friends, is there one culmination, or are there many?’ *_niṭṭhā_: “end”, “goal”, “conclusion”, “finish”. Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, the wanderers would say: ‘ekāvuso, niṭṭhā, na puthu niṭṭhā’ti. ‘There is one culmination, friends, not many.’
‘Sā panāvuso, niṭṭhā sarāgassa udāhu vītarāgassā’ti? ‘But is that culmination for the one with passion or the one without passion?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, the wanderers would say: ‘vītarāgassāvuso, sā niṭṭhā, na sā niṭṭhā sarāgassā’ti. ‘That culmination is for the one without passion, not for the one with passion.’
‘Sā panāvuso, niṭṭhā sadosassa udāhu vītadosassā’ti? ‘Is it for the one with aversion or the one without aversion?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, the wanderers would say: ‘vītadosassāvuso, sā niṭṭhā, na sā niṭṭhā sadosassā’ti. ‘It’s for the one without aversion.’
‘Sā panāvuso, niṭṭhā samohassa udāhu vītamohassā’ti? ‘Is it for the one with muddledness or the one without muddledness’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, the wanderers would say: ‘vītamohassāvuso, sā niṭṭhā, na sā niṭṭhā samohassā’ti. ‘It’s for the one without muddledness.’
‘Sā panāvuso, niṭṭhā sataṇhassa udāhu vītataṇhassā’ti? ‘Is it for the one with craving or the one without craving?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, the wanderers would say: ‘vītataṇhassāvuso, sā niṭṭhā, na sā niṭṭhā sataṇhassā’ti. ‘It’s for the one without craving.’
‘Sā panāvuso, niṭṭhā saupādānassa udāhu anupādānassā’ti? ‘Is it for the one with assumption or the one without assumption?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, the wanderers would say: ‘anupādānassāvuso, sā niṭṭhā, na sā niṭṭhā saupādānassā’ti. ‘It’s for the one without assumption.’
‘Sā panāvuso, niṭṭhā viddasuno udāhu aviddasuno’ti? ‘Is it for the one with knowledge or the one who is ignorant?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, the wanderers would say: ‘viddasuno, āvuso, sā niṭṭhā, na sā niṭṭhā aviddasuno’ti. ‘It’s for the one with knowledge.’
‘Sā panāvuso, niṭṭhā anuruddhappaṭiviruddhassa udāhu ananuruddhaappaṭiviruddhassā’ti? ‘Is it for the one who welcomes and opposes or the one who doesn’t welcome and oppose?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, the wanderers would say: ‘ananuruddhaappaṭiviruddhassāvuso, sā niṭṭhā, na sā niṭṭhā anuruddhappaṭiviruddhassā’ti. ‘It’s for the one who doesn’t welcome and oppose.’
‘Sā panāvuso, niṭṭhā papañcārāmassa papañcaratino udāhu nippapañcārāmassa nippapañcaratino’ti? ‘Is that culmination for the one who enjoys proliferation or the one who enjoys non-proliferation?’ Sammā byākaramānā, bhikkhave, aññatitthiyā paribbājakā evaṁ byākareyyuṁ: Answering rightly, the wanderers would say: ‘nippapañcārāmassāvuso, sā niṭṭhā nippapañcaratino, na sā niṭṭhā papañcārāmassa papañcaratino’ti. ‘It’s for the one who enjoys non-proliferation, not for the one who enjoys proliferation.’
Dvemā, bhikkhave, diṭṭhiyo—Bhikkhus, there are these two views: bhavadiṭṭhi ca vibhavadiṭṭhi ca. the view of being and the view of non-being. * [_bhava_](https://suttas.hillsidehermitage.org/?q=mn9#mn9:30.2) Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā bhavadiṭṭhiṁ allīnā bhavadiṭṭhiṁ upagatā bhavadiṭṭhiṁ ajjhositā, vibhavadiṭṭhiyā te paṭiviruddhā. Any ascetics or brahmins whatsoever who adhere to, hold to, and rest upon on the view of being will oppose the view of non-being. *SN 12.15: These are not crude standpoints that are deliberately held, but rather the two extremes that anyone who doesn't see the Middle Way (_paṭiccasamuppāda_) will inevitably side with to some degree without realizing it. The view of non-being would always lie beneath an ordinary person's conception of _anattā_, as they could not see how being (_bhava_) can be brought to an end without somehow doing away with the *things* that are taken as self, i.e., one or another aspect of the five aggregates. An example would be the tacit view that an Arahant no longer experiences mental feelings, but at most only physical sensations. Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vibhavadiṭṭhiṁ allīnā vibhavadiṭṭhiṁ upagatā vibhavadiṭṭhiṁ ajjhositā, bhavadiṭṭhiyā te paṭiviruddhā. Any ascetics or brahmins whatsoever who adhere to, hold to, and rest upon the view of non-being will oppose the view of being.
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 ascetics and brahmins whatsoever who don’t understand as it is these two views’ origin, ending, gratification, woe, and escape—I say that they are with passion, aversion, muddledness, craving, assumption, and are ignorant. They welcome and oppose, and they enjoy proliferation. *Not knowing their nature is enough to guarantee that one is falling into one of them at any given time. te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; They’re not liberated from birth, old age, and death, from sorrow, lamentation, displeasure, sadness, and distress; na parimuccanti dukkhasmā’ti vadāmi. they’re not liberated from suffering.
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 ascetics and brahmins who do understand as they are these two views’ origin, ending, gratification, drawback, and escape—I say that they’re free from passion, aversion, muddledness, craving, and the assumption of, and are endowed with [right] knowledge. They do not welcome and oppose, and they enjoy non-proliferation. te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi; They’re liberated from birth, old age, and death, from sorrow, lamentation, displeasure, sadness, and distress; parimuccanti dukkhasmā’ti vadāmi. they’re liberated from suffering.
Cattārimāni, bhikkhave, upādānāni. Bhikkhus, there are these four assumptions. *[_upādāna_](https://suttas.hillsidehermitage.org/?q=mn9#mn9:15.2) Katamāni cattāri? What four? Kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. The assumption of sensuality, the assumption of views, the assumption of virtue-and-duty, and the assumption of a view of self. *The assumption of a view of self would extend to the view that there is no self. In other words, rejecting the self counts as a view of self. [“I see not-self with self”](https://suttas.hillsidehermitage.org/?q=mn2#mn2:8.5).
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. There are some ascetics and brahmins who claim to propound the complete understanding of all assumption. Te na sammā sabbupādānapariññaṁ paññapenti—But they don’t rightly describe the complete understanding of all assumption. kāmupādānassa pariññaṁ paññapenti, na diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti. They describe the complete understanding of the assumption of sensuality, but not of the assumption of views, the assumption of virtue-and-duty, or the assumption of a view of self. * There are (or at least used to be) ascetics outside the Buddha's teaching who attained liberation from sensual craving (AN 7.74) despite still having personality-view (_sakkāyadiṭṭhi_). Taṁ kissa hetu? Why is that? Imāni hi te bhonto samaṇabrāhmaṇā tīṇi ṭhānāni yathābhūtaṁ nappajānanti. Because they don’t understand these three things as they are. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; That’s why they claim to propound the complete understanding of all assumption, 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.
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. There are some other ascetics and brahmins who claim to propound the complete understanding of all assumption, 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 the complete understanding of assumption of sensuality and the assumption of views, but not of the assumption of virtue-and-duty, nor the assumption of a view of self. Taṁ kissa hetu? Why is that? Imāni hi te bhonto samaṇabrāhmaṇā dve ṭhānāni yathābhūtaṁ nappajānanti. Because they don’t understand these two things as they are. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; That’s why they claim to propound the complete understanding of all assumption, te na sammā sabbupādānapariññaṁ paññapenti—but they don’t really. kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, na sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
Santi, bhikkhave, eke samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā. There are some other ascetics and brahmins who claim to propound the complete understanding of all assumption, 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 the complete understanding of assumption of sensuality, the assumption of views, and the assumption of virtue-and-duty, but not of the assumption of a view of self. Taṁ kissa hetu? Why is that? Imañhi te bhonto samaṇabrāhmaṇā ekaṁ ṭhānaṁ yathābhūtaṁ nappajānanti. Because they don’t understand this one thing as it is. Tasmā te bhonto samaṇabrāhmaṇā sabbupādānapariññāvādā paṭijānamānā; That’s why they claim to propound the complete understanding of all assumption, te na sammā sabbupādānapariññaṁ paññapenti—but they don’t really. kāmupādānassa pariññaṁ paññapenti, diṭṭhupādānassa pariññaṁ paññapenti, sīlabbatupādānassa pariññaṁ paññapenti, na attavādupādānassa pariññaṁ paññapenti.
Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so na sammaggato akkhāyati; Bhikkhus, it is evident that in such a teaching-and-discipline, confidence in the teacher is not rightly directed, yo dhamme pasādo so na sammaggato akkhāyati; confidence in the teaching is not rightly directed, yā sīlesu paripūrakāritā sā na sammaggatā akkhāyati; fulfillment of the precepts is not rightly directed, yā sahadhammikesu piyamanāpatā sā na sammaggatā akkhāyati. and finding those sharing the same path dear and agreeable is not rightly directed. Taṁ kissa hetu? Why is that? Evañhetaṁ, bhikkhave, hoti yathā taṁ durakkhāte dhammavinaye duppavedite aniyyānike anupasamasaṁvattanike asammāsambuddhappavedite. Because that teaching-and-discipline is wrongly explained and wrongly propounded, not emancipating, not leading to peace, proclaimed by someone who is not a fully awakened Buddha. *Still, it is clearly better than a teaching that cannot even free one from sensuality.
Tathāgato ca kho, bhikkhave, arahaṁ sammāsambuddho sabbupādānapariññāvādo paṭijānamāno sammā sabbupādānapariññaṁ paññapeti—Bhikkhus, The Realized One, the Arahant, the fully awakened Buddha, claiming to propound the complete understanding of all assumption, rightly describes the complete understanding of all assumption. kāmupādānassa pariññaṁ paññapeti, diṭṭhupādānassa pariññaṁ paññapeti, sīlabbatupādānassa pariññaṁ paññapeti, attavādupādānassa pariññaṁ paññapeti. He describes the complete understanding of the assumption of sensuality, the assumption of views, the assumption of virtue-and-duty, and the assumption of a view of self.
Evarūpe kho, bhikkhave, dhammavinaye yo satthari pasādo so sammaggato akkhāyati; Bhikkhus, it is evident that in such a teaching-and-discipline, confidence in the Teacher is rightly directed, yo dhamme pasādo so sammaggato akkhāyati; confidence in the teaching is rightly directed, yā sīlesu paripūrakāritā sā sammaggatā akkhāyati; fulfillment of the precepts is rightly directed, yā sahadhammikesu piyamanāpatā sā sammaggatā akkhāyati. and finding those sharing the same path dear and agreeable is rightly directed. Taṁ kissa hetu? Why is that? Evañhetaṁ, bhikkhave, hoti yathā taṁ svākkhāte dhammavinaye suppavedite niyyānike upasamasaṁvattanike sammāsambuddhappavedite. It’s because that teaching-and-discipline 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, bhikkhus, what is the foundation, origin, birthplace, and source of these four assumptions? Ime cattāro upādānā taṇhānidānā taṇhāsamudayā taṇhājātikā taṇhāpabhavā. The foundation, origin, birthplace and source of these four assumptions is craving. Taṇhā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? And what is the foundation, origin, birthplace, and source of craving? Taṇhā vedanānidānā vedanāsamudayā vedanājātikā vedanāpabhavā. The foundation, origin, birthplace, and source of craving is feeling… Vedanā cāyaṁ, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? And what is the foundation … of feeling? Vedanā phassanidānā phassasamudayā phassajātikā phassapabhavā. Pressure. *[https://suttas.hillsidehermitage.org/?q=mn9#mn9:11.4](https://suttas.hillsidehermitage.org/?q=mn9#mn9:11.4) Phasso cāyaṁ, bhikkhave, kiṁnidāno kiṁsamudayo kiṁjātiko kiṁpabhavo? And what is the foundation … of pressure? Phasso saḷāyatananidāno saḷāyatanasamudayo saḷāyatanajātiko saḷāyatanapabhavo. The six sense fields. Saḷāyatanañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? And what is the foundation … of the six sense fields? Saḷāyatanaṁ nāmarūpanidānaṁ nāmarūpasamudayaṁ nāmarūpajātikaṁ nāmarūpapabhavaṁ. Name-and-form. Nāmarūpañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? And what is the foundation … of name-and-form? Nāmarūpaṁ viññāṇanidānaṁ viññāṇasamudayaṁ viññāṇajātikaṁ viññāṇapabhavaṁ. Consciousness. Viññāṇañcidaṁ, bhikkhave, kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? And what is the foundation … of consciousness? Viññāṇaṁ saṅkhāranidānaṁ saṅkhārasamudayaṁ saṅkhārajātikaṁ saṅkhārapabhavaṁ. Activities. *See footnote on this rendering in [MN 9](https://suttas.hillsidehermitage.org/?q=mn9#mn9:58.4). Saṅkhārā cime, bhikkhave, kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā? And what is the foundation, origin, birthplace, and source of activities? Saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā. 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. When for a bhikkhu ignorance has been given up and knowledge has arisen, he does not assume the assumption of sensuality, the assumption of views, the assumption of virtue-and-duty, or the assumption of a view of self. Anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati. Not assuming, he’s not perturbed; not being perturbed, he’s personally quenched. *_parinibbāyati_, lit. “goes out”, as a fire.
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānātī”ti. He understands: ‘Birth is destroyed, the renunciate life has been lived, what had to be done has been done, there will be no more of this.’”
Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what the Buddha said.
Cūḷasīhanādasuttaṁ niṭṭhitaṁ paṭhamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn11