8: Pāṭaligāmiyavaggo

Ud. 8-1: Paṭhamanibbānasuttaṁ

(prose)

Atthi bhikkhave tad-āyatanaṁ,
yattha neva paṭhavī, na āpo,
na tejo, na vāyo,
na ākāsānañcāyatanaṁ,
na viññānañcāyatanaṁ,
na ākiñcaññāyatanaṁ,
na nevasaññānāsaññāyatanaṁ,
nāyaṁ loko, na paraloko, na ubho
candimasuriyā.

Tatrāpāhaṁ bhikkhave
Neva āgatiṁ vadāmi, na gatiṁ,
Na ṭhitiṁ, na cutiṁ, na upapattiṁ.
ppatiṭṭhaṁ appavattaṁ

Anārammaṇam-evetaṁ,
- esevanto dukkhassa.

Uv. 26.24 Nirvāṇavarga

 

Abhijānāmy ahaṁ sthānaṁ
Yatra bhūtaṁ na vidyate.
Nākāśaṁ na ca vijñānaṁ,
Na sūryaś candramā na ca;
 
 
 
 

Uv. 26.25 Nirvāṇavarga

Naivāgatir na ca gatir,
Nopapattiś cyutir na ca.
Apratiṣṭham anālambaṁ
 
 
- duḥkhāntaḥ sa nirucyate. That place where the elements are not found I know. There is neither space nor consciousness, no sun nor moon; no coming, no going, no rebirth, no passing away. It is without support or object - this is called the end of suffering. These verses summarise the parallel in the Pāḷi with great economy.01

Ud. 8-2: Dutiyanibbānasuttaṁ

Duddasaṁ ‘anataṁ’ nāma,
Na hi saccaṁ sudassanaṁ,
Paṭividdhā tanhā jānato,
Passato natthi kiñcanaṁ.

cf. Uv. 26.14 Nirvāṇavarga

Durdśaṁ satyam acalaṁ,
Sudśaṁ pratividhyataḥ,
Tṣṇākṣayaṁ paśyato hi,
Duḥkhasyānto nirucyate.

Ud. 8-3: Tatiyanibbānasuttaṁ

(prose)

Atthi bhikkhave ajātaṁ
abhūtaṁ akataṁ asaṅkhataṁ.
No ce taṁ bhikkhave abhavissā ajātaṁ
bhūtaṁ akataṁ asaṅkhataṁ,
na-y-idha jātassa bhūtassa

Katassa saṅkhatassa
nissaraṇaṁ paññāyetha.
Yasmā ca kho bhikkhave atthi ajātaṁ
bhūtaṁ akataṁ asaṅkhataṁ,
tasmā jātassa bhūtassa
katassa saṅkhatassa
nissaraṇaṁ paññāyati.

Uv. 26.21 Nirvāṇavarga

 

Ajāte sati jātasya
Vaden niḥsaraṇaṁ sadā.
Asaṁsktaṁ ca saṁpaśyaṁ
Saṁsktāt parimucyate. (Because) there is an unborn, there is always an escape from the born, I say. Seeing the unconditioned he is freed from the conditioned. Again the Sanskrit here is a good summary of the main theme in the Pāḷi prose udāna, but more of a paraphrase this time.02
 

 
 
 
 
 
 
 

Ud. 8-4: Catutthanibbānasuttaṁ

(prose)

Nissitassa calitaṁ,
anissitassa calitaṁ natthi.
Calite asati passaddhi,
passaddhiyā sati nati na hoti.
Natiyā asati, āgati gati na hoti.
Āgati gatiyā asati, cutupapāto na hoti.
Cutupapāte asati nevidha na huraṁ
na ubhayam-antare
- esevanto dukkhassa.

Uv. 26.20 Nirvāṇavarga

 

 
Aniḥśritasyācalitaṁ
Prasrabdhiś ceha vidyate,
 
Na gatir na cyutiś caiva
 
 
 
- duḥkhasyānto nirucyate. The independent has no agitation, he understands (true) calm here. There is neither going nor passing away - it is called the end of suffering.03

Ud. 8-5: Cundasuttaṁ

Dadato puññaṁ pavaḍḍhati,
Saññamato veraṁ na cīyati.
Kusalo ca jahāti pāpakaṁ,
Rāgadosamohakkhayā sa nibbuto.

Uv. 28.2 Pāpavarga

Dadataḥ puṇyaṁ pravardhate,
Vairaṁ na kriyate ca saṁyamāt.
Kuśalī prajahāti pāpakaṁ,
Rāgadoṣamohakṣayāt tu nirvtiḥ.

Ud. 8-6: Pāṭaligāmiyasuttaṁ

Ye taranti aṇṇavaṁ saraṁ,
Setuṁ katvāna, visajja pallalāni.
Kullaṁ hi jano pabandhati,
Tiṇṇā medhāvino janā.

Uv. 17.7 Udakavarga

Ye taranty ārṇavaṁ nityaṁ,
Kolaṁ baddhvā janāh śubham.
Na te taranti saritāṁ,
Tīrṇā medhāvino janāḥ. The Sanskrit is almost as difficult as the Pāḷi here, and we have to presume elision: Those good people who, having made a raft, cross the sea forever. (While) those (others) do not cross the stream - the intelligent people have crossed over.04

Ud. 8-7: Dvidhāpathasuttaṁ

Saddhiṁ caram-ekato vasaṁ,
Misso aññajanena Vedagū,
Vidvā, pajahāti pāpakaṁ,
Koñco khīrapako va ninnagaṁ.

Uv. 28.3 Pāpavarga

Sārdhaṁ carann ekakaḥ sadā,
Miśro hy anyajanena Vedakaḥ,
Kuśalī prajahāti pāpakaṁ,
Krauñcaḥ kṣīrapako yathodakam.

Ud. 8-8: Visākhāsuttaṁ

Ye keci sokā paridevitā vā,
Dukkhā ca lokasmiṁ anekarūpā,
Piyaṁ paṭicca pabhavanti ete,
Piye asante na bhavanti ete.

Tasmā hi te sukhino vītasokā,
Yesaṁ piyaṁ natthi kuhiñci loke,
Tasmā asokaṁ virajaṁ patthayāno,
Piyaṁ na kayi rātha kuhiñci loke.

Uv. 5.3 & 4 Priyavarga

Śokā hi ye vai paridevitaṁ ca,
Duḥkhaṁ ca lokasya hi naikarūpam,
Priyaṁ pratītyeha tad asti sarvaṁ,
Priye 'sati syān na kathaṁ cid etat.

Tasmād dhi te sukhitā vītaśokā,
Yeṣāṁ priyaṁ nāsti kathaṁ cid eva,
Tasmād aśokaṁ padam eṣamāṇaḥ,
Priyaṁ na kurvīta hi jīvaloke. Pāḷi: therefore those wanting (to be) griefless, dust-free, should not have love for anything in the world; Sanskrit: therefore those seeking the griefless state should not have love for the world of beings.05

Ud. 8-9: Paṭhamadabbasuttaṁ

Abhedi kāyo, nirodhi saññā,
Vedanā sītībhaviṁsu sabbā,
Vūpasamiṁsu saṅkhārā,
Viññāṇaṁ attham-āgamā.

Uv. 26.16 Nirvāṇavarga

Bhitvā kāyaṁ ca saṁjñāṁ ca,
Vedanāṁ vyupaśāmya ca;
Vijñānāstagamaṁ labdhvā,
Duḥkhasyānto nirucyate. Pāḷi: the body has broken up, perception has ceased, all feelings have become cool, (mental) processes have been pacified, consciousness has come to rest; Sanskrit: after the break up of the body and perception, and the pacification of feelings; after consciousness has attained rest - it is called the end of suffering.06

Ud. 8-10: Dutiyadabbasuttaṁ

Ayoghanahatasseva
Jalato jātavedaso,
Anupubbūpasantassa
Yathā na ñāyate gati.

Evaṁ sammā vimuttānaṁ,
Kāmabandhoghatārinaṁ:
Paññāpetuṁ gati natthi
Pattānaṁ acalaṁ sukhaṁ.

Uv. 30.35 & 36 Sukhavarga

Ayoghanahatasyaiva
Jvalato jātavedasaḥ,
Anupūrvopaśāntasya
Yathā na jñāyate gatiḥ.

Evaṁ samyagvimuktānāṁ,
Kāmapaṅkaughatāriṇām: Pāḷi: who have crossed over the flood of bondage to sense pleasures; Sanskrit: who have crossed over the miry flood of sense pleasures.07
Prajñāpayituṁ gatir nāsti
Prāptānām acalaṁ sukham.