Nandavaggo
3-10: Lokavolokanasuttaü (30)
The Discourse about Looking Around the World
Evaü me sutaü:
Thus I heard:
ekaü samayaü Bhagavà Uruvelàyaü viharati,
at one time the Gracious One was dwelling near Uruvelà,
najjà Neraÿjaràya tãre Bodhirukkhamåle pañhamàbhisambuddho.
on the bank of the river Neraÿjara, at the root of the Awakening tree, in the first (period) after attaining Awakening.
Tena kho pana samayena Bhagavà
Then at that time the Gracious One
sattàhaü ekapallaïkena nisinno hoti vimuttisukhapañisaüvedã.
was sitting in one cross-legged posture for seven days experiencing the happiness of freedom.
Atha kho Bhagavà tassa sattàhassa accayena,
Then with the passing of those seven days the Gracious One,
tamhà samàdhimhà vuññhahitvà, Buddhacakkhunà lokaü volokesi.
after rising from that concentration, looked around the world with his Buddha-eye.
Addasà kho Bhagavà buddhacakkhunà lokaü volokento
The Gracious One looking around the world with his Buddha-eye saw
satte anekehi santàpehi santappamàne,
beings being tormented with many torments,
anekehi ca pariëàhehi parióayhamàne,
and being burned with many fevers,
ràgajehi pi dosajehi pi mohajehi pã ti.
born from passion, and born from hatred, and born from delusion.
Atha kho Bhagavà, etam-atthaü viditvà,
Then the Gracious One, having understood the significance of it,
tàyaü velàyaü imaü udànaü udànesi:
on that occasion uttered this exalted utterance:
ßAyaü loko santàpajàto phassapareto,
ßThis world, overcome by contact, is tormented,
Rogaü vadati attato,
It speaks of a disease as the self,
Yena yena hi maÿÿati
For with whatever it conceives
Tato taü hoti aÿÿathà. With this passage compare Salàyatanasaüyutta (SN 35), suttas 31 & 91.01
Hereafter it becomes otherwise.
Aÿÿathàbhàvi bhavasatto loko bhavapareto,
Continually becoming other, the world is shackled by continuity, overcome by continuity,
Bhavam-evàbhinandati,
It greatly rejoices in continuity,
Yad-abhinandati taü bhayaü,
What it rejoices in, that is fearful,
Yassa bhàyati taü dukkhaü.
What it fears, that is suffering.
Bhavavippahànàya kho panidaü brahmacariyaü vussati.
This spiritual life is lived for the complete giving up of continuity.
Ye hi keci samaõà và bràhmaõà và
For whatever the ascetics or bràhmaõas
bhavena bhavassa vippamokkham-àhaüsu,
say about freedom from continuity being through (further) continuity,
sabbe te avippamuttà bhavasmà ti vadàmi.
all of them are not free from continuity, I say.
Ye và pana keci samaõà và bràhmaõà và
Or whatever the ascetics or bràhmaõas
vibhavena bhavassa nissaraõam-àhaüsu,
say about the escape from continuity being through discontinuity,
sabbe te anissañà bhavasmà ti vadàmi.
all of them have not escaped from continuity, I say.
Upadhiü pañicca dukkham-idaü sambhoti,
Conditioned by cleaving this suffering originates,
sabbåpàdànakkhayà natthi dukkhassa sambhavo.
through the destruction of all attachment there is no origination of suffering.
Lokam-imaü passa puthå avijjàya paretà,
See this world overcome by many kinds of ignorance,
bhåtà bhåtaratà bhavà aparimuttà.
beings, who delight in beings, are not free from continuity.
Ye hi keci bhavà sabbadhi sabbattatàya,
Whatever continuities (in existence) there are, everywhere, in every respect,
sabbe te bhavà aniccà dukkhà vipariõàmadhammà.
all those continuities are impermanent, suffering, changeable things.
Evam-etaü yathàbhåtaü, ~ sammappaÿÿàya passato,
Seeing it like this, as it really is, with right wisdom,
Bhavataõhà pahãyati, Pahãyati, passive form of pajahati.02 ~ vibhavaü nàbhinandati.
Craving for continuity is given up, ~ and he does not rejoice in discontinuity.
Sabbaso taõhànaü khayà asesaviràganirodho Nibbànaü.
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,