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Majjhima Nikāya 87 Middle Discourses 87
Piyajātikasutta Born From the Beloved
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena aññatarassa gahapatissa ekaputtako piyo manāpo kālaṅkato hoti. Now on that occasion a certain householder’s dear and beloved only son had died.Now at that time a certain householder’s dear and beloved only child passed away.
Tassa kālaṅkiriyāya neva kammantā paṭibhanti na bhattaṁ paṭibhāti. After his son’s death, he gave no more thought to his work or his meals.After their death he didn’t feel like working or eating.
So āḷāhanaṁ gantvā kandati: He kept going to the charnel-ground and crying:He would go to the cremation ground and wail,
“kahaṁ, ekaputtaka, kahaṁ, ekaputtakā”ti. ‘My only child, where are you? My only child, where are you?’“Where are you, my only child? Where are you, my only child?”
Atha kho so gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ gahapatiṁ bhagavā etadavoca: Then he went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, the Blessed One said to him:Then he went to the Buddha, bowed, and sat down to one side. The Buddha said to him,
“na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan”ti. ‘Householder, your faculties seem those one of who is out of his mind. Your faculties are in no normal state.’“Your faculties, householder, are those of one who is unstable in their own mind; there is a deterioration in your faculties.”
“Kiñhi me, bhante, indriyānaṁ nāññathattaṁ bhavissati; ‘How should my faculties be in their normal state, venerable sir?“And how, sir, could there be no deterioration of my faculties?
mayhañhi, bhante, ekaputto piyo manāpo kālaṅkato. For my dear and beloved only son is dead.For my dear and beloved only child has passed away.
Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti. Since he died I have given no more thought to my work or my meals.Since their death I haven’t felt like working or eating.
Sohaṁ āḷāhanaṁ gantvā kandāmi: I keep going to the charnel ground and crying:I go to the cremation ground and wail:
‘kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’”ti. “My only child, where are you? My only child, where are you?”’‘Where are you, my only child? Where are you, my only child?’”
“Evametaṁ, gahapati, evametaṁ, gahapati. ‘So it is, householder, so it is.“That’s so true, householder! That’s so true, householder!
Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti. Dear ones, those who are dear (bring) sorrow and lamentation, pain, grief and despair.’For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.”
“Kassa kho nāmetaṁ, bhante, evaṁ bhavissati: ‘Venerable sir, who would ever (think) that“Sir, who on earth could ever think such a thing!
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti? dear ones, those who are dear, (bring) sorrow and lamentation, pain, grief and despair?
Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā”ti. Venerable sir, dear ones, those who are dear, (bring) happiness and joy.’For our loved ones are a source of joy and happiness.”
Atha kho so gahapati bhagavato bhāsitaṁ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkāmi. Then, not delighting in the Blessed One’s words, and disapproving, he got up from his seat and went away.Disagreeing with the Buddha’s statement, rejecting it, he rose from his seat and left.
Tena kho pana samayena sambahulā akkhadhuttā bhagavato avidūre akkhehi dibbanti. Now on that occasion some gamblers were playing with dice not far from the Blessed One.Now at that time several gamblers were playing dice not far from the Buddha.
Atha kho so gahapati yena te akkhadhuttā tenupasaṅkami; upasaṅkamitvā akkhadhutte etadavoca: Then the householder went to the gamblers and said:That householder approached them and told them what had happened.
“idhāhaṁ, bhonto, yena samaṇo gotamo tenupasaṅkamiṁ; upasaṅkamitvā samaṇaṁ gotamaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, bhonto, samaṇo gotamo etadavoca: ‘Just now, sirs, I went to the monk Gotama, and after paying homage to him, I sat down at one side. When he had done so, the monk Gotama asked me:
‘na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan’ti. “Householder, your faculties seem those of one who is out of his mind. Your faculties are not in their normal state.”
Evaṁ vutte, ahaṁ, bhonto, samaṇaṁ gotamaṁ etadavocaṁ: When that was said, sirs, I told him:
‘kiñhi me, bhante, indriyānaṁ nāññathattaṁ bhavissati; “How should my faculties be in their normal-state, venerable sir?
mayhañhi, bhante, ekaputtako piyo manāpo kālaṅkato. For my dear and beloved only son is dead.
Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti. Since he died I have thought no more about my work and my meals.
Sohaṁ āḷāhanaṁ gantvā kandāmi—I keep going to the charnel ground and crying:
kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’ti. ‘My only child, where are you? My only child, where are you?’ “
‘Evametaṁ, gahapati, evametaṁ, gahapati. (But he told me) “So it is, householder, so it is.
Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. Dear ones, those who are dear (bring) sorrow and lamentation, pain, grief and despair.”
‘Kassa kho nāmetaṁ, bhante, evaṁ bhavissati—(I said) “Venerable sir, who would ever (think) that
piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā? dear ones, those who are dear, (bring) sorrow and lamentation, pain, grief and despair?
Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā’ti. Venerable sir, dear ones, those who are dear, (bring) happiness and joy.”
Atha khvāhaṁ, bhonto, samaṇassa gotamassa bhāsitaṁ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkamin”ti. Then not delighting in the monk Gotama’s words, and disapproving, I got up from my seat and went away.’
“Evametaṁ, gahapati, evametaṁ, gahapati. ‘So it is, householder, so it is.“That’s so true, householder! That’s so true, householder!
Piyajātikā hi, gahapati, ānandasomanassā piyappabhavikā”ti. Dear ones, those who are dear, (bring) happiness and joy.’For our loved ones are a source of joy and happiness.”
Atha kho so gahapati “sameti me akkhadhuttehī”ti pakkāmi. Then the householder (thought:) ‘I agree with the gamblers.’ And he went away.Thinking, “The gamblers and I are in agreement,” the householder left.
Atha kho idaṁ kathāvatthu anupubbena rājantepuraṁ pāvisi. That story eventually reached the king’s palace.Eventually that topic of discussion reached the royal compound.
Atha kho rājā pasenadi kosalo mallikaṁ deviṁ āmantesi: King Pasenadi of Kosala told Queen Mallikā:Then King Pasenadi addressed Queen Mallikā,
“idaṁ te, mallike, samaṇena gotamena bhāsitaṁ: ‘This is what has been said by the monk Gotama, Mallikā:“Mallikā, your ascetic Gotama said this:
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. “Dear ones, those who are dear, (bring) sorrow and lamentation, pain, grief and despair”.’‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”
“Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ, evametan”ti. ‘If that has been said by the Blessed One, sire, then that is so.’“If that’s what the Buddha said, Great King, then that’s how it is.”
“Evameva panāyaṁ mallikā yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodati: ‘No matter what the monk Gotama says, thus Mallikā applauds it:“No matter what the ascetic Gotama says, Mallikā agrees with him:
‘Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ evametan’ti. “If that has been said by the Blessed One, sire, then that is so” (she says,)‘If that’s what the Buddha said, Great King, then that’s how it is.’
Seyyathāpi nāma, yaññadeva ācariyo antevāsissa bhāsati taṁ tadevassa antevāsī abbhanumodati: just like a pupil who applauds, no matter what his teacher says to him:You’re just like a pupil who agrees with everything their tutor says.
‘evametaṁ, ācariya, evametaṁ, ācariyā’ti. “So it is, teacher, so it is”,
Evameva kho tvaṁ, mallike, yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodasi: and so too, Mallikā, no matter what the monk Gotama says, you applaud it:
‘Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ evametan’ti. “If that has been said by the Blessed One sire, then that is so.”
Cara pire, mallike, vinassā”ti. Be off, Mallikā; away with you!’Go away, Mallikā, get out of here!”
Atha kho mallikā devī nāḷijaṅghaṁ brāhmaṇaṁ āmantesi: Then Queen Mallikā told Nalijangha of the divine caste:Then Queen Mallikā addressed the brahmin Nāḷijaṅgha,
“ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘Come, divine, go to the Blessed One and pay homage in my name with your head at his feet, and ask whether he is free from affliction, free from ailment and is healthy, strong and living in comfort,“Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.
‘mallikā, bhante, devī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti; (saying:) “Venerable sir, Queen Mallikā pays homage with her head at the Blessed One’s feet, and she asks whether the Blessed One is free from affliction, free from ailment, and is healthy, strong and living in comfort,
evañca vadehi: and says thus:And then say:
‘bhāsitā nu kho, bhante, bhagavatā esā vācā—‘Venerable sir, have these words been uttered by the Blessed One:‘Sir, did the Buddha make this statement:
piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. “Dear ones, those who are dear (bring) sorrow and lamentation, pain, grief and despair”?’“Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress”?’
Yathā te bhagavā byākaroti taṁ sādhukaṁ uggahetvā mama āroceyyāsi. Learn well what the Blessed One replied and tell it me;Remember well how the Buddha answers and tell it to me.
Na hi tathāgatā vitathaṁ bhaṇantī”ti. for Tathāgatas speak no untruth.’For Realized Ones say nothing that is not so.”
“Evaṁ, bhotī”ti kho nāḷijaṅgho brāhmaṇo mallikāya deviyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. ‘Yes, madam,’ he replied; and he went to the Blessed One and exchanged greetings with him,“Yes, ma’am,” he replied. He went to the Buddha and exchanged greetings with him.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho nāḷijaṅgho brāhmaṇo bhagavantaṁ etadavoca: and when the courteous and amiable talk was finished, he sat down at one side. When he had done so, he said:When the greetings and polite conversation were over, he sat down to one side and said to the Buddha,
“mallikā, bho gotama, devī bhoto gotamassa pāde sirasā vandati; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; ‘Master Gotama, Queen Mallikā pays homage with her head at the Blessed One’s feet and asks whether the Blessed One is free from affliction, free from ailment, and is healthy, strong and living in comfort;“Worthy Gotama, Queen Mallikā bows with her head to your feet. She asks if you are healthy and well, nimble, strong, and living comfortably.
evañca vadeti: and she says this:And she asks whether
‘bhāsitā nu kho, bhante, bhagavatā esā vācā—“Venerable sir, have these words been spoken by the Blessed One:the Buddha made this statement:
piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. ‘Dear ones, those who are dear, (bring) sorrow and lamentation, pain, grief and despair’?”’‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”
“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa. ‘So it is, divine, so it is.“That’s right, brahmin, that’s right!
Piyajātikā hi, brāhmaṇa, sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. Dear ones, those who are dear, (bring) sorrow and lamentation, pain, grief and despair.For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.
Tadamināpetaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā. ‘And it can be understood from this how dear ones, those who are dear, (bring) sorrow and lamentation, pain, grief and despair:And here’s a way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi. Once in this same Sāvatthi there was a certain woman whose mother died.Once upon a time right here in Sāvatthī a certain woman’s mother passed away.
Sā tassā kālakiriyāya ummattikā khittacittā rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: Owing to her (mother’s) death she lost her mind, and wandered mad from street to street and from crossroads to crossroads, saying:And because of that she went mad and lost her mind. She went from street to street and from square to square saying,
‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti? “Have you seen my mother ? Have you seen my mother ?”‘Has anyone seen my mother? Has anyone seen my mother?’
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. ‘And it can also be understood from this how dear ones, those who are dear, (bring) sorrow and lamentation, pain, grief and despair:And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā pitā kālamakāsi … Once in this same Sāvatthi there was a certain woman whose father died …Once upon a time right here in Sāvatthī a certain woman’s father …
bhātā kālamakāsi … … whose brother died …brother …
bhaginī kālamakāsi … … whose sister died …sister …
putto kālamakāsi … … whose son died …son …
dhītā kālamakāsi … … whose daughter died …daughter …
sāmiko kālamakāsi. … whose husband died.husband passed away.
Sā tassa kālakiriyāya ummattikā khittacittā rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: Owing to her (husband’s) death she went mad, out of her mind, and she wandered from street to street and from crossroads to crossroads, saying:And because of that she went mad and lost her mind. She went from street to street and from square to square saying,
‘api me sāmikaṁ addassatha, api me sāmikaṁ addassathā’ti? “Have you seen my husband? Have you seen my husband?”‘Has anyone seen my husband? Has anyone seen my husband?’
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. ‘And it can also be understood from this how dear ones, those who are dear, (bring) sorrow and lamentation, pain, grief and despair:And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi. Once in this same Sāvatthi there was a certain man whose mother died.Once upon a time right here in Sāvatthī a certain man’s mother …
So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: Owing to his (mother’s) death he went mad, out of his mind, and he wandered from street to street and from crossroads to crossroads, saying:
‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti? “Have you seen my mother? Have you seen my mother?”
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. ‘And it can also be understood from this how dear ones, those who are dear, (bring) sorrow and lamentation, pain, grief and despair:
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi … … whose father died …father …
bhātā kālamakāsi … … whose brother died …brother …
bhaginī kālamakāsi … … whose sister died …sister …
putto kālamakāsi … … whose son died …son …
dhītā kālamakāsi … … whose daughter died …daughter …
pajāpati kālamakāsi. … whose wife died.wife passed away.
So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: Owing to his wife’s death he went mad, out of his mind, and he wandered from street to street and from crossroads to crossroads, saying:And because of that he went mad and lost his mind. He went from street to street and from square to square saying,
‘api me pajāpatiṁ addassatha, api me pajāpatiṁ addassathā’ti? “Have you seen my wife? Have you seen my wife?”‘Has anyone seen my wife? Has anyone seen my wife?’
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. ‘And it can also be understood from this how dear ones, those who are dear, (bring) sorrow and lamentation, pain, grief and despair:And here’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṁ agamāsi. Once in this same Sāvatthi there was a woman who married and went to live in her husband’s family.Once upon a time right here in Sāvatthī a certain woman went to live with her relative’s family.
Tassā te ñātakā sāmikaṁ acchinditvā aññassa dātukāmā. Her relatives wanted to divorce her from her husband and give her to anotherBut her relatives wanted to divorce her from her husband and give her to another,
Sā ca taṁ na icchati. whom she did not want.who she didn’t want.
Atha kho sā itthī sāmikaṁ etadavoca: Then the woman said to her husband:So she told her husband about this.
‘ime, maṁ, ayyaputta, ñātakā tvaṁ acchinditvā aññassa dātukāmā. “Lord, these relatives of mine want to divorce me from you and give me to another
Ahañca taṁ na icchāmī’ti. whom I do not want.”
Atha kho so puriso taṁ itthiṁ dvidhā chetvā attānaṁ upphālesi: Then the man cut the woman in two and himself committed suicide, thinking:But he cut her in two and disemboweled himself, thinking,
‘ubho pecca bhavissāmā’ti. “We shall be together dead.”‘We shall be together after death.’
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti. It can also be understood from this how dear ones, those who are dear, (bring) sorrow and lamentation, pain, grief and despair.’That’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.”
Atha kho nāḷijaṅgho brāhmaṇo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena mallikā devī tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo taṁ sabbaṁ mallikāya deviyā ārocesi. Atha kho mallikā devī yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: Then delighting in the Blessed One’s words and agreeing, the divine-caste Nalijangha got up from his seat and went to Queen Mallikā to whom he recounted the whole of his conversation with the Blessed One. Then Queen Mallikā went to King Pasenadi of Kosala and asked him:Then Nāḷijaṅgha the brahmin, having approved and agreed with what the Buddha said, rose from his seat, went to Queen Mallikā, and told her of all they had discussed. Then Queen Mallikā approached King Pasenadi and said to him,
“Taṁ kiṁ maññasi, mahārāja, ‘How do you conceive this, sire, “What do you think, Great King?
piyā te vajirī kumārī”ti? is Princess Vajiri dear to you ?’Do you love Princess Vajirī?”
“Evaṁ, mallike, piyā me vajirī kumārī”ti. ‘Yes Mallikā, Princess Vajiri is dear to me.’“Indeed I do, Mallikā.”
“Taṁ kiṁ maññasi, mahārāja, ‘How do you conceive this, sire, “What do you think, Great King?
vajiriyā te kumāriyā vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? if change and alteration took place in Princess Vajiri (would that bring) sorrow and lamentation, pain, grief and despair?’If she were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?”
“Vajiriyā me, mallike, kumāriyā vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? ‘A change and alteration in Princess Vajiri would mean an alteration in my life. How could sorrow and lamentation, pain, grief and despair not arise in me?’“If she were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?”
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘It was was with reference to that, sire, that the Blessed One who knows and sees, Arahant and Fully Enlightened, said: “This is what the Buddha was referring to when he said:
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. “Dear ones, those who are dear, (bring) sorrow and lamentation, pain, grief and despair.”’‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’
Taṁ kiṁ maññasi, mahārāja, ‘How do you conceive this, sire, What do you think, Great King?
piyā te vāsabhā khattiyā”ti? is the noble Queen Vāsabbā dear to you ?’Do you love Queen Vāsabhā? …
“Evaṁ, mallike, piyā me vāsabhā khattiyā”ti. ‘Yes, Mallikā, the noble Queen Vāsabbā is dear to me.’
“Taṁ kiṁ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? ‘How do you conceive this, sire, if change and alteration took place in the noble Queen Vāsabbā (would that bring) sorrow and lamentation, pain, grief and despair?’
“Vāsabhāya me, mallike, khattiyāya vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? ‘A change and alteration in the noble Queen Vāsabbā would mean an alteration in my life. How could sorrow and lamentation, pain, grief and despair not arise in me?’
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘It was with reference to that, sire, that the Blessed One who knows and sees, Arahant and Fully Enlightened, said:
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. “Dear ones, those who are dear, (bring) sorrow and lamentation, pain, grief and despair.”’
Taṁ kiṁ maññasi, mahārāja, piyo te viṭaṭūbho senāpatī”ti? ‘How do you conceive this, sire, is general Viḍūḍabha dear to you ?’Do you love your son, General Viḍūḍabha? …
“Evaṁ, mallike, piyo me viṭaṭūbho senāpatī”ti. ‘Yes, Mallikā, general Viḍūḍabha is dear to me.’
“Taṁ kiṁ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? ‘How do you conceive this, sire, if change and alteration took place in general Viḍūḍabha (would that bring) sorrow and lamentation, pain, grief and despair?’
“Viṭaṭūbhassa me, mallike, senāpatissa vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? ‘A change and alteration in general Viḍūḍabha would mean an alteration in my life. How could sorrow and lamentation, pain, grief and despair not arise in me?’
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘It was with reference to that, sire, that the Blessed One who knows and sees, Arahant and Fully Enlightened, said:
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. “Dear ones, those who are dear, (bring) sorrow and lamentation, pain, grief and despair.”’
Taṁ kiṁ maññasi, mahārāja, piyā te ahan”ti? ‘How do you conceive this, sire, am I dear to you ?’Do you love me?”
“Evaṁ, mallike, piyā mesi tvan”ti. ‘Yes, Mallikā, you are dear to me.’“Indeed I do love you, Mallikā.”
“Taṁ kiṁ maññasi, mahārāja, ‘How do you conceive this, sire, “What do you think, Great King?
mayhaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? if change and alteration took place in me (would that bring) sorrow and lamentation, pain, grief and despair?’If I were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?”
“Tuyhañhi me, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? ‘A change and alteration in you would mean an alteration in my life. How could sorrow and lamentation, pain, grief and despair not arise in me?’“If you were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?”
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘It was with reference to that, sire, that the Blessed One who knows and sees, Arahant and Fully Enlightened, said: “This is what the Buddha was referring to when he said:
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. “Dear ones, those who are dear, (bring) sorrow and lamentation, pain, grief and despair.”’‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’
Taṁ kiṁ maññasi, mahārāja, ‘How do you conceive this, sire, What do you think, Great King?
piyā te kāsikosalā”ti? are Kāsi and Kosala dear to you ?’Do you love the realms of Kāsi and Kosala?”
“Evaṁ, mallike, piyā me kāsikosalā. ‘Yes Mallikā, Kāsi and Kosala are dear to me. “Indeed I do, Mallikā.
Kāsikosalānaṁ, mallike, ānubhāvena kāsikacandanaṁ paccanubhoma, mālāgandhavilepanaṁ dhāremā”ti. We owe it to Kāsi and Kosala that we use Kāsi sandalwood and wear garlands, scents and unguents.’It’s due to the bounty of Kāsi and Kosala that we use sandalwood imported from Kāsi and wear garlands, fragrance, and makeup.”
“Taṁ kiṁ maññasi, mahārāja, ‘How do you conceive this, sire, “What do you think, Great King?
kāsikosalānaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? if change and alteration took place in Kāsi and Kosala, (would that bring) sorrow and lamentation, pain, grief and despair?’If these realms were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?”
“Kāsikosalānañhi, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? ‘A change and alteration in Kāsi and Kosala would mean an alteration in my life. How could sorrow and lamentation, pain, grief and despair not arise in me?’“If they were to decay and perish, my life would fall apart. How could sorrow, lamentation, pain, sadness, and distress not arise in me?”
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘It was with reference to that, sire, that the Blessed One who knows and sees, Arahant and Fully Enlightened, said: “This is what the Buddha was referring to when he said:
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti. “Dear ones, those who are dear, (bring) sorrow and lamentation, pain, grief and despair.”’‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”
“Acchariyaṁ, mallike, abbhutaṁ, mallike. ‘It is wonderful, Mallikā, it is marvellous “It’s incredible, Mallikā, it’s amazing,
Yāvañca so bhagavā paññāya ativijjha maññe passati. how far the Blessed One penetrates with understanding and sees with understanding! how far the Buddha sees with penetrating wisdom, it seems to me.
Ehi, mallike, ācamehī”ti. Come, Mallikā, give me the ablution water.’Come, Mallikā, rinse my hands.”
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi: Then King Pasenadi of Kosala got up from his seat, and arranging his upper robe on one shoulder, he raised his hands palms together towards where the Blessed One was, and he uttered this exclamation three times: Then King Pasenadi rose from his seat, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times:
“Namo tassa bhagavato arahato sammāsambuddhassa. ‘Honour to the Blessed One, Arahant and Fully Enlightened! “Homage to him, the blessed one, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassa. Honour to the Blessed One, Arahant and Fully Enlightened! Homage to him, the blessed one, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassā”ti. Honour to the Blessed One, Arahant and Fully Enlightened!’Homage to him, the blessed one, the perfected one, the fully awakened Buddha!”
Piyajātikasuttaṁ niṭṭhitaṁ sattamaṁ.