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Udāna 3.10

Lokasutta

The World · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heard—sutaṁ—
oneekaṁ timesamayaṁ the Blessed Onebhagavā in Uruvelāuruvelāyaṁ was stayingviharati rivernajjā Nerañjarānerañjarāya on the banktīre at the root of the tree of awakeningbodhirukkhamūle when he was first awakened.paṭhamābhisambuddho.
thenTena indeedkho nowpana at that timesamayena the Blessed Onebhagavā for seven dayssattāhaṁ cross-leggedekapallaṅkena seatednisinno washoti experiencing the bliss of freedom.vimuttisukhapaṭisaṁvedī.

So I have heard. At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom.

thenAtha indeedkho the Blessed Onebhagavā thattassa of seven dayssattāhassa after the passingaccayena from thattamhā from immersionsamādhimhā having emergedvuṭṭhahitvā Buddha·eyebuddhacakkhunā the worldlokaṁ surveyed.volokesi.
he sawAddasā indeedkho the Blessed Onebhagavā Buddha·eyebuddhacakkhunā surveyingvolokento sentient beingssatte with manyanekehi tormentssantāpehi being tormentedsantappamāne, with manyanekehi andca feverspariḷāhehi being burnedpariḍayhamāne—
born of greedrāgajehipi, born of hatedosajehipi, born of delusion.mohajehipi.

When seven days had passed, the Buddha emerged from that state of immersion and surveyed the world with the eye of a Buddha. He saw sentient beings tormented with many torments, and burning with many fevers born of greed, hate, and delusion.

thenAtha indeedkho the Blessed Onebhagavā this·matteretamatthaṁ having understoodviditvā on thattāyaṁ occasionvelāyaṁ thisimaṁ heartfelt sentimentudānaṁ he expressedudānesi:

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

this“Ayaṁ worldloko born in tormentsantāpajāto,
contact·overcomePhassapareto diseaserogaṁ speaksvadati as selfattato;
by whateverYena whateveryena indeedhi imaginesmaññati,
from thatTato ittaṁ ishoti otherwiseaññathā.

“This world, born in torment, overcome by contact, speaks of disease as the self. For however you imagine it, it turns out to be something else.

otherwise·becomingAññathābhāvī existence·attachedbhavasatto worldloko,
existence·overcomeBhavapareto takes pleasure only in existencebhavamevābhinandati;
which·rejoices inYadabhinandati thattaṁ fearbhayaṁ,
of whichYassa one fearsbhāyati thattaṁ sufferingdukkhaṁ;
existence·abandoningBhavavippahānāya indeedkho,
thisPanidaṁ holy·conductbrahmacariyaṁ is livedvussati.

The world is attached to continued existence, overcome by continued existence, taking pleasure only in continued existence, yet it becomes something else. What it enjoys, that is the fear; what it fears, that is the suffering. But this spiritual life is led in order to give up continued existence.

whoever‘Ye indeedhi anykeci asceticssamaṇā orvā brahminsbrāhmaṇā orvā through continued existencebhavena from continued existencebhavassa say one is freedvippamokkhamāhaṁsu, allsabbe thosete not freedavippamuttā from continued existencebhavasmā’ti I sayvadāmi.
whoever‘Ye orvā againpana anykeci asceticssamaṇā orvā brahminsbrāhmaṇā orvā through nonexistencevibhavena from existencebhavassa say there is escapenissaraṇamāhaṁsu, allsabbe thosete not escapedanissaṭā from existencebhavasmā’ti I sayvadāmi.

Of the ascetics and brahmins who say that through continued existence one is freed from continued existence, none are themselves freed from continued existence, I say. Of the ascetics and brahmins who say that through nonexistence one escapes from existence, none have themselves escaped from existence, I say.

attachment + indeedUpadhiñhi dependent onpaṭicca suffering + thisdukkhamidaṁ originatessambhoti, all·graspingsabbupādānakkhayā there is notnatthi of sufferingdukkhassa originationsambhavo.
world + thisLokamimaṁ look atpassa;
manyputhū by ignoranceavijjāya miredparetā beingsbhūtā being·delightingbhūtaratā not releasedaparimuttā;
whoye indeedhi whateverkeci states of continued existencebhavā everywheresabbadhi in every waysabbatthatāya allsabbe thosete states of continued existencebhavā not·permanentaniccā sufferingdukkhā perishablevipariṇāmadhammāti.

For this suffering originates dependent on all attachment. With the ending of all grasping there is no origination of suffering. Just look at this world! Mired in many ways by ignorance, beings in love with being are not released from continued existence. Whatever states of continued existence there are—everywhere, all over—all are impermanent, suffering, and perishable.

thus·thisEvametaṁ as·becomeyathābhūtaṁ,
with right wisdomSammappaññāya for one seeingpassato;
existence·cravingBhavataṇhā is given uppahīyati,
nonexistenceVibhavaṁ not·delights innābhinandati;
utterlySabbaso of cravingstaṇhānaṁ from endingkhayā,
without residue·fading away·cessationAsesavirāganirodho nibbānanibbānaṁ.

One who sees truly like this, with right wisdom, gives up craving for continued existence, while not looking forward to nonexistence. Extinguishment comes from the ending of all cravings; fading away and cessation no residue left behind.

for thatTassa extinguishednibbutassa mendicantbhikkhuno,
not·graspingAnupādā further existencepunabbhavo nona there ishoti;
defeatedAbhibhūto Māramāro victorious·battlevijitasaṅgāmo,
has gone beyondUpaccagā all states of existencesabbabhavāni such a onetādī”ti.
tenthDasamaṁ.
Nanda·chapterNandavaggo thirdtatiyo.

There is no further existence for that mendicant extinguished by not grasping. Victorious in battle, such a one has defeated Māra; they’ve gone beyond all states of existence.”

its·up·summaryTassuddānaṁ
actionKammaṁ Nandanando Yasojayasojo andca,
Sāriputtasāriputto andca Kolitakolito;
PilindaPilindo Kassapakassapo almsfoodpiṇḍo,
craftsippaṁ with the worldlokena thesete tendasāti.

This is its summary: action, Nanda, and Yasoja, Sāriputta and Kolita; Pilinda, Kassapa, almsfood, craft — by the world these are ten.

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