sutta » sn » sn9 » Saṁyutta Nikāya 9.2

Upaṭṭhānasutta

Getting Up Rousing

Ekaṁ samayaṁ aññataro bhikkhu kosalesu viharati aññatarasmiṁ vanasaṇḍe.
At one time one of the mendicants was staying in the land of the Kosalans in a certain forest grove.
On one occasion a certain bhikkhu was dwelling among the Kosalans in a certain woodland thicket.

Tena kho pana samayena so bhikkhu divāvihāragato supati.
Now at that time that mendicant fell asleep during the day’s meditation.
Now on that occasion when that bhikkhu had gone for his day’s abiding he fell asleep.

Atha kho yā tasmiṁ vanasaṇḍe adhivatthā devatā tassa bhikkhuno anukampikā atthakāmā taṁ bhikkhuṁ saṁvejetukāmā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ gāthāhi ajjhabhāsi:
The deity haunting that forest had sympathy for that mendicant, and wanted what’s best for them. So they approached that mendicant wanting to stir them up, and addressed them in verse:
Then the devatā that inhabited that woodland thicket, having compassion for that bhikkhu, desiring his good, desiring to stir up a sense of urgency in him, approached him and addressed him in verses:

“Uṭṭhehi bhikkhu kiṁ sesi,
“Get up, mendicant! Why lie down?
“Get up, bhikkhu,

ko attho supitena te;
What’s the point in sleeping?
why lie down?

Āturassa hi kā niddā,
How can the afflicted slumber
What need do you have for sleep?

sallaviddhassa ruppato.
when injured by an arrow strike?
What slumber [can there be] for one afflicted, Stricken, pierced by the dart?

Yāya saddhāya pabbajito,
You should amplify the faith
Nurture in yourself that faith

agārasmānagāriyaṁ;
that led you to go forth
With which you left behind the home life

Tameva saddhaṁ brūhehi,
from the home life to homelessness.
And went forth into homelessness:

mā niddāya vasaṁ gamī”ti.
Don’t fall under the sway of slumber.”
Don’t come under sloth’s control.”

“Aniccā addhuvā kāmā,
“Sensual pleasures are impermanent and unstable,
[The bhikkhu:] “Sensual pleasures are impermanent, unstable,

yesu mandova mucchito;
but dullards still fall for them.
Though the dullard is enthralled with them.

Baddhesu muttaṁ asitaṁ,
Among those who are bound, <j>they’re free and unattached:
When he’s free, detached among those bound,

kasmā pabbajitaṁ tape.
why bother a renunciate?
Why trouble one gone forth?

Chandarāgassa vinayā,
By removing desire and greed,
When, by the removal of desire and lust

avijjāsamatikkamā;
by going beyond ignorance,
And the transcendence of ignorance,

Taṁ ñāṇaṁ paramodānaṁ,
that knowledge has been perfectly cleansed:
That knowledge has been cleansed,

kasmā pabbajitaṁ tape.
why bother a renunciate?
Why trouble one gone forth?

Chetvā avijjaṁ vijjāya,
By breaking ignorance with knowledge,
When, by breaking ignorance with knowledge

āsavānaṁ parikkhayā;
by the ending of defilements,
And by destruction of the taints,

Asokaṁ anupāyāsaṁ,
they’re sorrowless, unstressed:
He is sorrowless, beyond despair,

kasmā pabbajitaṁ tape.
why bother a renunciate?
Why trouble one gone forth?

Āraddhavīriyaṁ pahitattaṁ,
Energetic, resolute,
When he is energetic and resolute,

Niccaṁ daḷhaparakkamaṁ;
always staunchly vigorous,
Always firm in his exertion,

Nibbānaṁ abhikaṅkhantaṁ,
aspiring to extinguishment:
Aspiring to attain Nibbāna,

Kasmā pabbajitaṁ tape”ti.
why bother a renunciate?”
Why trouble one gone forth?”