Nandavaggo
3-10: Lokavolokanasuttaṁ (30)
The Discourse about Looking Around the World
Evaṁ me sutaṁ:
Thus I heard:
ekaṁ samayaṁ Bhagavā Uruvelāyaṁ viharati,
at one time the Fortunate One was dwelling near Uruvelā,
najjā Nerañjarāya tīre Bodhirukkhamūle paṭhamābhisambuddho.
on the bank of the river Nerañjara, at the root of the Awakening tree, in the first (period) after attaining Awakening.
Tena kho pana samayena Bhagavā
Then at that time the Fortunate One
sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.
was sitting in one cross-legged posture for seven days experiencing the happiness of freedom.
Atha kho Bhagavā tassa sattāhassa accayena,
Then with the passing of those seven days the Fortunate One,
tamhā samādhimhā vuṭṭhahitvā, Buddhacakkhunā lokaṁ volokesi.
after rising from that concentration, looked around the world with his Buddha-eye.
Addasā kho Bhagavā buddhacakkhunā lokaṁ volokento
The Fortunate One looking around the world with his Buddha-eye saw
satte anekehi santāpehi santappamāne,
beings being tormented with many torments,
anekehi ca pariḷāhehi pariḍayhamāne,
and being burned with many fevers,
rāgajehi pi dosajehi pi mohajehi pī ti.
born from passion, and born from hatred, and born from delusion.
Atha kho Bhagavā, etam-atthaṁ viditvā,
Then the Fortunate One, having understood the significance of it,
tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
on that occasion uttered this exalted utterance:
“Ayaṁ loko santāpajāto phassapareto,
“This world, overcome by contact, is tormented,
Rogaṁ vadati attato,
It speaks of a disease as the self,
Yena yena hi maññati
For with whatever it conceives
Tato taṁ hoti aññathā. With this passage compare Salāyatanasaṁyutta (SN 35), suttas 31 & 91.
Hereafter it becomes otherwise.
Aññathābhāvi bhavasatto loko bhavapareto,
Continually becoming other, the world is shackled by continuity, overcome by continuity,
Bhavam-evābhinandati,
It greatly rejoices in continuity,
Yad-abhinandati taṁ bhayaṁ,
What it rejoices in, that is fearful,
Yassa bhāyati taṁ dukkhaṁ.
What it fears, that is suffering.
Bhavavippahānāya kho panidaṁ brahmacariyaṁ vussati.
This spiritual life is lived for the complete giving up of continuity.
Ye hi keci samaṇā vā brāhmaṇā vā
For whatever the ascetics or brāhmaṇas
bhavena bhavassa vippamokkham-āhaṁsu,
say about freedom from continuity being through (further) continuity,
sabbe te avippamuttā bhavasmā ti vadāmi.
all of them are not free from continuity, I say.
Ye vā pana keci samaṇā vā brāhmaṇā vā
Or whatever the ascetics or brāhmaṇas
vibhavena bhavassa nissaraṇam-āhaṁsu,
say about the escape from continuity being through discontinuity,
sabbe te anissaṭā bhavasmā ti vadāmi.
all of them have not escaped from continuity, I say.
Upadhiṁ paṭicca dukkham-idaṁ sambhoti,
Conditioned by cleaving this suffering originates,
sabbūpādānakkhayā natthi dukkhassa sambhavo.
through the destruction of all attachment there is no origination of suffering.
Lokam-imaṁ passa puthū avijjāya paretā,
See this world overcome by many kinds of ignorance,
bhūtā bhūtaratā bhavā aparimuttā.
beings, who delight in beings, are not free from continuity.
Ye hi keci bhavā sabbadhi sabbattatāya,
Whatever continuities (in existence) there are, everywhere, in every respect,
sabbe te bhavā aniccā dukkhā vipariṇāmadhammā.
all those continuities are impermanent, suffering, changeable things.
Evam-etaṁ yathābhūtaṁ, ~ sammappaññāya passato,
Seeing it like this, as it really is, with right wisdom,
Bhavataṇhā pahīyati,
Craving for continuity is given up, ~ and he does not rejoice in discontinuity.
Sabbaso taṇhānaṁ khayā asesavirāganirodho Nibbānaṁ.
From the complete destruction of craving there is a fading away (of ignorance) without remainder, cessation, and Emancipation.
Tassa nibbutassa bhikkhuno,
For that monk who is emancipated,