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Lokasutta

The World

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho.
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.

Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.
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.
When seven days had passed, the Buddha emerged from that state of immersion and surveyed the world with the eye of a Buddha.

Addasā kho bhagavā buddhacakkhunā volokento satte anekehi santāpehi santappamāne, anekehi ca pariḷāhehi pariḍayhamāne—
He saw sentient beings tormented with many torments, and burning with many fevers

rāgajehipi, dosajehipi, mohajehipi.
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,
“This world, born in torment,

Phassapareto rogaṁ vadati attato;
overcome by contact, speaks of disease as the self.

Yena yena hi maññati,
For whatever it thinks it is,

Tato taṁ hoti aññathā.
it turns out to be something else.

Aññathābhāvī bhavasatto loko,
The world is attached to continued existence, <j>overcome by continued existence,

Bhavapareto bhavamevābhinandati;
taking pleasure only in continued existence, <j>yet it becomes something else.

Yadabhinandati taṁ bhayaṁ,
What it enjoys, that is the fear;

Yassa bhāyati taṁ dukkhaṁ;
what it fears, that is the suffering.

Bhavavippahānāya kho,
But this spiritual life is led

Panidaṁ brahmacariyaṁ vussati.
in order to give up continued existence.

‘Ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṁsu, sabbe te avippamuttā 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.

‘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 annihilation of existence one escapes from continued existence, none have themselves escaped from continued existence, I say.

Upadhiñhi paṭicca dukkhamidaṁ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo.
For this suffering originates dependent on all attachment. With the ending of all grasping there is no origination of suffering.

Lokamimaṁ passa;
Just look at this world!

puthū avijjāya paretā bhūtā bhūtaratā aparimuttā;
Mired in all sorts of ignorance, beings in love with being are not released from continued existence.

ye hi keci bhavā sabbadhi sabbatthatāya sabbe te bhavā aniccā dukkhā vipariṇāmadhammāti.
Whatever states of continued existence there are—everywhere, all over—all are impermanent, suffering, and perishable.

Evametaṁ yathābhūtaṁ,
One who sees truly like this,

Sammappaññāya passato;
with right wisdom,

Bhavataṇhā pahīyati,
gives up craving for continued existence,

Vibhavaṁ nābhinandati;
while not looking forward to ending existence.

Sabbaso taṇhānaṁ khayā,
Extinguishment comes <j>from the ending of all cravings;

Asesavirāganirodho nibbānaṁ.
fading away and cessation with nothing left over.

Tassa nibbutassa bhikkhuno,
There is no further existence

Anupādā punabbhavo na hoti;
for that mendicant extinguished without grasping.

Abhibhūto māro vijitasaṅgāmo,
Victorious in battle, such a one has defeated Māra;

Upaccagā sabbabhavāni tādī”ti.
they’ve gone beyond all states of existence.”

Dasamaṁ.

Nandavaggo tatiyo.

Tassuddānaṁ

Kammaṁ nando yasojo ca,

sāriputto ca kolito;

Pilindo kassapo piṇḍo,

sippaṁ lokena te dasāti.