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[Utpadyananirudhyanasåtram]
[The Discourse on Arising and Ceasing
(The Fourth Discourse of the Buddha)]

(from Mahàvastu Vol. III, pp. 443-9)

Edited by Emile Senart and Translated by ânandajoti Bhikkhu

(Expanded edition August 2009/2553)

(PDF)

Acknowledgement

I am very grateful indeed to Rod Bucknell who kindly went through the whole work for me
and made a number of useful suggestions and corrections
especially in regard to some of the more obscure passages of this discourse.

[Utpadyananirudhyanasåtram]⁰¹
[The Discourse on Arising and Ceasing]

Introduction ⁰²

Atha khalu Bhagavàü Magadheùu càrikàü caramàõo
Then the Gracious One while walking on walking tour amongst the Magadhans

mahatà Bhikùusaüghena sàrdham-ardhatrayodaèabhir-bhikùuèataiþ,
with a great Community of Monks, with one thousand two hundred and fifty monks,

yena Magadhànàü RàjagÔhaü nagaraü tad-anusàri,
entered the town of RàjagÔha of the Magadhans,

tad-anupràpto tatraiva viharati antagirismiü Yaùñãvane udyàne.
and having reached there he lived in the Sapling garden wood on the edge of the mountain.

Aèroùãd-Ràjà øreõiyo Bimbisàro bràhmaõasya purohitasya Ràjàcàryasya:
King øreõiya Bimbisàra heard from his bràhmaõa chaplain and royal teacher:

ßBhagavàü kila Magadheùu càrikàü caramàõo
ßThe Gracious One, it seems, while walking on walking tour amongst the Magadhans

mahatà Bhikùusaüghena sàrdhaü trayodaèabhikùuèatair-
with a great Community of Monks, with one thousand two hundred and fifty monks,

yena Magadhànàü RàjagÔhaü nagaraü tad-anusàri,
has entered the town of RàjagÔha of the Magadhans,

tad-anupràptas-tatraiva viharati antagirismiü udyàne Yaùñãvane.
and having reached there he is living in the Sapling garden wood on the edge of the mountain.û

ørutvà punaþ anyataraü Ràjàmàtyam-àmantrayasi:
After hearing (it) he addressed a certain King's Minister (saying):

ßBho bhaõe Amàtya Bhagavato Buddhasya pratyudgamanaü gamiùyàmi.
ßGood Minister, I am going out to meet the Gracious One, the Awakened One.

RàjagÔhaü alaükàràpehi bhadràõi ca yànàni yojàpehi
Decorate RàjagÔha, and prepare magnificent vehicles

sarvehi ca RàjagÔhakehi bràhmaõagÔhapatikehi,
for the bràhmaõas and householders from Magadha,

sarvehi ca èilpàyatanehi sarvehi ca èreõãhi,
and all the craftsmen, and all the guildsmen,

mayà saha Bhagavato Buddhasya pratyudgamanaü gantavyan.û-ti
they must go together with me to meet the Gracious One, the Awakened One.û

ßSàdhu Mahàràjaû tti sa Ràjàmàtyo øreõyasya Biübisàrasya pratièrutvà,
ßCertainly, Great Kingû, said the King's Minister, and after agreeing with øreõya Bimbisàra,

kùipram-eva bhadràõi yànàni yojàpesi,
he quickly prepared the magnificent vehicles,

RàjagÔhe ghoùaõàü kàràpesi catvaraèÔügàñaka-antaràpaõamukheùu:
and had this proclamation made in RàjagÔha at the cross-roads and entrances (to the town):

ßBuddho Bhagavàü RàjagÔhe antagirismiü Yaùñãvanaü udyànaü samanupràpto
ßThe Awakened One, the Gracious One has reached the Sapling garden wood on the mountain's edge

tatra sarvehi bhavantehi Ràjÿà øreõyena Bimbisàreõa sàrdhaü Bhagavato pratyudgamanaü gantavyaü.û
and everyone here must go together with King øreõya Bimbisàra to meet the Gracious One.û

a long paragraph describing the different classes of people
who accompanied the King is omitted here

Atha khalu sa Ràjàmàtyo saünipatitaü janakàyaü viditvà bhadràõi yànàni yojàpayitvà,
Then the King's Minister, after seeing that the people had assembled, the magnificent vehicles had been made ready,

yena Ràjà øreõyo Bimbisàras-tenopasaükramitvà,
and approaching King øreõya Bimbisàra,

Ràjànaü øreõiyaü Bimbisàram-etad-avocat:
said this to King øreõiya Bimbisàra:

ßYuktàni Mahàràja bhadràõi yànàni mahàjanakàyaü ca sannipatitaü,
ßThe magnificent vehicles have been made ready, Great King, and a great body of people have assembled,

yasyedàni Deva kàlaü manyasi.û
now is the time, your Majesty, for whatever you are thinking.û

Atha khalu Ràjà øreõyo Bimbisàraþ bhadraü yànam-abhiruhitvà,
Then King øreõya Bimbisàra, after mounting a magnificent vehicle,

Màgadhakehi bràhmaõagÔhapatikehi sàrdhaü dvàdaèehi nayutehi saüparivÔto,
surrounded by twelve myriads of bràhmaõas and householders from Magadha,

mahatà Ràja-Ôddhãye mahato janakàyasya
with great Royal power and a great body of people

hakkàrahikkàrabherãmÔdaügamarupañahaèaükhasaüninàdena,
who were calling and shouting, with the collective noise of drums great and small, and conches,

RàjagÔhàto nagaràto niryàtvà yena antagirismiü Yaùñãvanam-udyànaü tena prayàsi.
went out from the town of RajagÔha and to the Sapling garden wood on the edge of the mountain.

Atha khalu Ràjà øreõyo Bimbisàro yàvad-eva yànabhåmis-tàvad-eva yànena yàtvà,
Then the King øreõyo Bimbisàra, having gone as far as the ground for vehicles (would allow),

yànàto pratyoruhya padasà yeva yena Bhagavàüs-tenopasaükramitvà,
and descending from the vehicle, approached the Gracious One by foot,

Bhagavataþ pàdau èirasà vanditvà ekànte niùãdet,
and after worshipping the Gracious One's feet with his head, he sat down on one side,

Apy-ekatyà Bhagavatà sàrdhaü saümodanãyàü kathàü saümodayitvà,
Some, after polite and courteous talk with the Gracious One,

sàràyaõãyàü kathàü vyatisàrayitvà ekànte niùãdensuþ.
and exchanging greetings, sat down on one side.

Apy-ekatyà Bhagavato svakasvakàni màtàpitÔkàni nàmagotràõi anuèràvayitvà ekamante niùãdensuþ.
Some, after announcing to the Gracious One their very own Mother's and Father's name and lineage, sat down on one side.

Apy-ekatyà yena Bhagavàüs-tenàüjaliü praõàmayitvà ekànte niùãdensuþ.
Some, after raising their hands in respectful salutation to the Gracious One, sat down on one side.

Apy-ekatyà Màgadhakà bràhmaõagÔhapatikà tåùõãbhåtà ekànte niùãdensuþ.
Some of the bràhmaõas and householders from Magadha, while keeping silent, sat down on one side.

Tena khalu punaþ samayena Uruvilvàkàèyapo Bhagavato avidåre saüniùaõõo abhåùi.
Then at that time Uruvilvà Kàèyapa was sat not far away from the Gracious One.

Atha khalu teùàü Màgadhakànàü bràhmaõagÔhapatikànàm-etad-abhåùi:
Then this occurred to those bràhmaõas and householders from Magadha:

ßKiü nu khalåruvilvàkàèyapo èramaõe Gautame brahmacaryaü carati,
ßHow is it: does Uruvilvàkàèyapa live the spiritual life under the ascetic Gautama,

utàho Mahàèramaõo Gautamo Uruvilvàkàèyape brahmacaryaü carati?û
or does the Great Ascetic Gautama live the spiritual life under Uruvilvàkàèyapa?û

Atha khalu Bhagavàn-teùàü bràhmaõagÔhapatikànàm-idam-evaråpaü cetasaþ
^o Then the Gracious One knowing that such a thought had arisen in the minds

parivitarkam-àjÿàya àyuùmantaü Uruvilvàkàèyapaü gàthàye adhyabhàùe:
of the bràhmaõas and householders addressed the venerable Uruvilvàkàèyapa with a verse:

Evam ukte àyuùmàn Uruvilvàkàèyapo Bhagavantaü gàthàye pratyabhàùe:
When that was said the venerable Uruvilvàkàèyapa replied to the Gracious One with a verse:

Atha khalu Bhagavàn-àyuùmantam-Uruvilvàkàèyapaü gàthàye pratyabhàùe:
When that was said the Gracious One replied to the venerable Uruvilvàkàèyapa with a verse:

Atha khalv-àyuùmàn-Uruvilvàkàèyapo Bhagavantaü gàthàye pratyabhàùe
When that was said venerable Uruvilvàkàèyapa replied to the Gracious One with a verse:

Atha khalu Bhagavàn-àyuùmantam-Uruvilvàkàèyapaü gàthàye pratyabhàùe:
When that was said the Gracious One replied to the venerable Uruvilvàkàèyapa with a verse: ⁸

Atha khalv-àyuùmàn-Uruvilvàkàèyapo Bhagavantaü gàthàye pratyabhàùe:
When that was said the venerable Uruvilvàkàèyapa replied to the Gracious One with a verse:

øàstà me Bhagavàü, èràvako haü asmi Sugate.û
The Gracious One is my Teacher, I am a disciple of the Fortunate One.û

Atha khalv-àyuùmàn Uruvilvàkàèyapo utthàyàsanàto,
Then the venerable Uruvilvàkàèyapa, after rising from his seat,

ekàüèam-uttaràsaügaü kÔtvà, dakùiõaü jànumaõóalaü pÔthivyàü pratiùñhàpya,
arranging his robe over one shoulder, placing his right kneecap on the ground,

Bhagavataþ pàdau èirasà vanditvà, Bhagavantaü trikhuttaü pradakùiõãkÔtvà,
worshipping the Gracious One's feet with his head, circumambulating him three times,

Bhagavato pÔùñhato asthàsi Bhagavantaü morahastena vãjayamàno.
stood behind the Gracious One fanning the Gracious One with peacock feathers.

Atha khalu teùàü Màgadhakànàü bràhmaõagÔhapatikànàü etad-abhåùi:
Then this occurred to those bràhmaõas and householders from Magadha:

ßUruvilvàkàèyapo èramaõe Gautame brahmacaryaü carati.û
ßUruvilvàkàèyapa lives the spiritual life under the ascetic Gautama.û

The Discourse

Atha khalu Bhagavàü teùàü Màgadhakànàü bràhmaõagÔhapatikànàü
^o Then the Gracious One presented ⁹ this Dharma talk to the

Dhàrmyàü kathàü praõàmaye:
bràhmaõas and householders from Magadha:

ßRåpaü bràhmaõagÔhapataye utpadyati pi nirudhyati pi,
ßBodily form, bràhmaõas and householders, arises and ceases,

vedanà utpadyati pi nirudhyati pi,
feeling arises and ceases,

saüjÿà utpadyati pi nirudhyati pi,
perception arises and ceases,

saüskàrà utpadyanti pi nirudhyanti pi,
(volitional) processes arise and cease,

vijÿànaü utpadyati pi nirudhyati pi.
consciousness arises and ceases.

âryaèràvako ca bràhmaõagÔhapatayo,
The Noble Disciple, bràhmaõas and householders,

`råpaü utpàdavyayadharmo' ti samanupaèyanto,
contemplating `bodily form has the nature to arise and dissolve',

`vedanà saüjÿà saüskàrà vijÿànam-anityan'-ti samanupaèyati,
contemplates `feeling, perception, (volitional) processes, and consciousness are impermanent',

`råpam-anityan'-ti samanupaèyanto',
contemplating `bodily form is impermanent',

`vedanà saüjÿà saüskàrà vijÿànam-anityan'-ti samanupaèyanto,
contemplating `feeling, perception, (volitional) processes, and consciousness are impermanent',

`råpaü duþkhaü' ti samanupaèyanto,
contemplating `bodily form is suffering'

`vedanà saüjÿà saüskàrà vijÿànaü duþkhaü' ti samanupaèyanto,
contemplating `feeling, perception, (volitional) processes, and consciousness are suffering',

`råpam-anàtme'-ti samanupaèyati,
contemplates `bodily form is not-self',

`vedanà saüjÿà saüskàrà vijÿànaü anàtme'-ti samanupaèyati,
he contemplates `feeling, perception, (volitional) processes, and consciousness are not-self',

so `råpaü anàtme'-ti samanupaèyanto,
contemplating `bodily form is not-self',

`vedanà saüjÿà saüskàrà vijÿànaü anàtme'-ti samanupaèyanto,
contemplating `feeling, perception, (volitional) processes, and consciousness are not-self',

`råpam-udayavyayaü' ti prajànàti,
he knows `bodily form arises and dissolves',

`råpam-udayavyayaü' [ti] <sup>10</sup> prajànanto
knowing `bodily form arises and dissolves'

`vedanà saüjÿà saüskàrà vijÿànam-udayavyayan'-ti prajànàti,
he knows `feeling, perception, (volitional) processes, and consciousness arise and dissolve',

prajànanto `råpam-anityan'-ti prajànàti,
knowing `bodily form is impermanent' he knows,

prajànanto vedanà saüjÿà saüskàrà vijÿànam-anityan-ti prajànàti,
knowing [thus], he knows `feeling, perception, (volitional) processes, and consciousness are impermanent',

prajànanto `råpaü duþkhan'-ti prajànàti,
knowing [thus], he knows `bodily form is suffering',

prajànanto `vedanà saüjÿà saüskàrà vijÿànaü duþkhaü' ti prajànàti,
knowing [thus], he knows `feeling, perception, (volitional) processes, and consciousness are suffering',

prajànanto `råpam-anàtme'-ti prajànàti,
knowing [thus], he knows `bodily form is not-self',

prajànanto `vedanà saüjÿà saüskàrà vijÿànaü anàtme'-ti prajànàti,
knowing [thus], he knows `feeling, perception, (volitional) processes, and consciousness are not-self',

prajànanto kiücil-loke na upàdãyati,
knowing (thus) he is not attached to anything in the world,

anupàdãyanto pratyàtmam-eva parinirvàyati,
being without attachment he personally is emancipated,

Atha khalu teùàü Màgadhakànàü bràhmaõagÔhapatikànàü etad-abhåùi:
Then this occurred to those bràhmaõas and householders:

ßYato kila bho råpam-anàtmà,
ßSince bodily form, it seems, is surely not-self,

vedanà saüjÿà saüskàrà vijÿànam-anàtmà,
(since) feeling, perception, (volitional) processes, and consciousness are not-self,

atha ko tarhi kàrako và kàràpako và,
then who is the maker, or the one who makes,

utthàpako và samutthàpako và nikùepako và,
who is the animator, or the originator, or the one who puts (them) down,

yo imàü saüskàràü àdãyati và nikùipati và,
who takes up these processes or puts them down,

yasyime saüskàrà èånyà anàtmanãyà,
for whom are these processes empty, not capable of being self,

àtmena và àtmanãyena và?
or having a self or with a capability of being self?

Atha khalu Bhagavàü teùàü Màgadhakànàü bràhmaõagÔhapatikànàü
Then the Gracious One, knowing with his mind the reflection

imam-evaråpaü cetaso parivitarkam-àjÿàya, bhikùån-àmantrayati:
that had arisen in the minds of those bràhmaõas and householders, addressed the monks (saying):

ßPrajÿapeti bhikùavo bàlo abhyupagato anàtmà
ßThe fool, monks, though he declares he has arrived at (the view of) not-self

vedanà saüjÿà saüskàrà vijÿàno `me àtmà';
(thinks) his feelings, perceptions, (volitional) processes, or consciousness are `my self';

na ca punar-ahaü evaü vademi:
but again I do not say thus:

`Ahaü so atra kàrako và kàràpako và,
`I am the maker here, or the one who makes,

utthàpako và àdãyako và nikùepako và,
the animator, or the originator, or the one who puts (them) down,

yo imàü ca saüskàràn-nikùipati anyàü ca upàdãyati anyatra.'
he who puts down these processes here and takes (them) up elsewhere.'

Atha khalu saüskàrà eva utpadyanti saüskàrà eva nirudhyanti,
The processes arise and the processes cease,

te ca sahetukà utpadyanti sahetukà eva nirudhyanti,
they arise with causes, and they cease with causes,

sahetukà saüskàrapratisaüdhir-bhikùavas-tathàgato `àtmà' ti `àdãyako' ti.
with causes for the process of rebirth, [thus] monks, does the Realised One [explain] `self' and `the one who takes up'.

Satvànàü cyutopapàdaü prajÿapayàmi.
I declare there is a falling away and a rearising of beings.

Paèyàmy-ahaü bhikùavaþ divyena cakùuùà
I see, monks, with my divine eye

vièuddhenàtikràntamànuùyakena satvàü cyavantàü upapadyantàü:
which is purified and surpasses that of (normal) men beings falling away and rearising:

suvarõàü durvavarõàü, ¹¹ sugatàü durgatàü,
beautiful and ugly, well born and low born,

hãnàü praõãtàü, yathàkarmopagàü satvàü prajànàmi,
base and excellent, I know that beings are born according to their actions,

na ca punaþ ahaü evaü vadàmi:
but again I do not say thus:

`Ahaü so atra kàrako và kàràpako và,
`I am the maker, or the one who makes,

utthàpako và samutthàpako và àdãyako và nikùepako và,
the animator, or the activator, ¹² or the originator, or the one who puts (them) down,

yo imàü ca saüskàrà nikùipati anyàü ca upàdãyati anyatra.'
who puts down these processes here and takes (them) up elsewhere.'

Atha khalu saüskàrà eva utpadyanti saüskàrà eva nirudhyanti,
The processes arise and the processes cease,

te ca sahetupratyayà utpadyanti sahetupratyayà nirudhyanti.
they arise with causes and conditions, and they cease with causes and conditions.

SahetudÔùñã bhavàbhavadÔùñã,
There is the view about causes, and the view about continuity in existence,

`sahetusaüskàrasamudayaü' bhikùavo yathàbhåtaü samyakprajÿayà paèyato
`with causes processes arise', monks, seeing this with right wisdom as it really is

yà bhavadÔùñi èàèvatadÔùñi sà na bhavati;
there will be no existence-view or eternity-view;

`sahetusaüskàranirodhaü' ca bhikùavaþ yathàbhåtaü samyakprajÿayà paèyato
`with causes processes cease', monks, seeing this with right wisdom as it really is

yà vibhavadÔùñi, ucchedadÔùñi sàpi na bhavati.
there will be no extinction view, or annihilation view.

Tena bhikùavo ubhau antau anugamya madhyena Tathàgato Dharmaü deèayati:
So not having approached either of these two extremes, monks, the Realised One teaches the Dhamma which is a middle practice (thus):

Evam-asya [kevalasya] ¹³ mahato duþkhaskaüdhasya samudayo bhavati.
And so there is an origination of this [whole] great mass of suffering.

evam-asya kevalasya mahato duþkhaskandhasya nirodho bhavati.
and so there is a cessation of this whole great mass of suffering.

Idam-avocad-Bhagavàn RàjagÔhe viharanto antagirismiü Yaùñãvane udyàne,
The Gracious One said this while living near RàjagÔha on the side of the mountain in the Sapling Garden,

imasmiüè-ca punar-vyàkaraõe bhàùyamàõe,
moreover, as this sermon was being given,

ràjÿo øreõyasya Bimbisàrasya tatraivàsane niùaõõasya,
as King øreõya Bimbisàra was sitting right there on the seat,

virajaü vigatamalaü dharmeùu Dharmacakùurvièuddhaü.
the dust-free, stainless, Vision-of-the-Dhamma regarding (all) things arose.

Ekàdaèànàü ca nayutànàü
Also to eleven thousand (of the bràhmaõas and householders)

virajaü vigatamalaü Dharmeùu Dharmacakùuü vièuddhaü.
the dust-free, stainless, Vision-of-the-Dhamma regarding (all) things arose.

Ye pi te dvàdaèanayutà yugyapàlà yànapàlà
Also the twelve thousand coachman and drivers

te pi tato paècàd-Buddhaü èaraõaü gatà,
at the back went for refuge to the Buddha,

Dharmaü èaraõaü gatàþ, Saüghaü èaraõaü gatà,
went for refuge to the Dhamma, went for refuge to the Saïgha,

àttamanà te bhikùå Ràjà øreõyo Bimbisàro,
and those monks, King øreõya Bimbisàra,

Màgadhakà ca bràhmaõagÔhapatikà Bhagavato bhàùitam-abhinande.
and the bràhmaõas and householders from Magadha were uplifted and greatly rejoiced in what was said by the Gracious One.