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Udāna 3.10

Lokasutta

The World · Translation: Bhikkhu Sujato, SuttaCentral

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Evaṁ me sutaṁ—
ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho.
Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti 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.

Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā buddhacakkhunā lokaṁ volokesi.
Addasā kho bhagavā buddhacakkhunā volokento satte anekehi santāpehi santappamāne, anekehi ca pariḷāhehi pariḍayhamāne—
rāgajehipi, dosajehipi, 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.

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

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

“Ayaṁ loko santāpajāto,
Phassapareto rogaṁ vadati attato;
Yena yena hi maññati,
Tato taṁ hoti aññathā.

“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.

Aññathābhāvī bhavasatto loko,
Bhavapareto bhavamevābhinandati;
Yadabhinandati taṁ bhayaṁ,
Yassa bhāyati taṁ dukkhaṁ;
Bhavavippahānāya kho,
Panidaṁ brahmacariyaṁ vussati.

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.

‘Ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṁsu, sabbe te avippamuttā bhavasmā’ti vadāmi.
‘Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṁsu, sabbe te anissaṭā bhavasmā’ti vadāmi.

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.

Upadhiñhi paṭicca dukkhamidaṁ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo.
Lokamimaṁ passa;
puthū avijjāya paretā bhūtā bhūtaratā aparimuttā;
ye hi keci bhavā sabbadhi sabbatthatāya sabbe te bhavā aniccā dukkhā vipariṇāmadhammāti.

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.

Evametaṁ yathābhūtaṁ,
Sammappaññāya passato;
Bhavataṇhā pahīyati,
Vibhavaṁ nābhinandati;
Sabbaso taṇhānaṁ khayā,
Asesavirāganirodho nibbānaṁ.

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.

Tassa nibbutassa bhikkhuno,
Anupādā punabbhavo na hoti;
Abhibhūto māro vijitasaṅgāmo,
Upaccagā sabbabhavāni tādī”ti.
Dasamaṁ.
Nandavaggo tatiyo.

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.”

Tassuddānaṁ
Kammaṁ nando yasojo ca,
sāriputto ca kolito;
Pilindo kassapo piṇḍo,
sippaṁ lokena te dasāti.

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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