So I have heard. Evaṁ me sutaṁ—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. ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom. Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.

When seven days had passed, the Buddha emerged from that state of immersion and surveyed the world with the eye of a Buddha. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā buddhacakkhunā lokaṁ volokesi. He saw sentient beings tormented with many torments, and burning with many fevers Addasā kho bhagavā buddhacakkhunā volokento satte anekehi santāpehi santappamāne, anekehi ca pariḷāhehi pariḍayhamāne—born of greed, hate, and delusion. rāgajehipi, dosajehipi, mohajehipi.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment: Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“This world, born in torment, “Ayaṁ loko santāpajāto, overcome by contact, speaks of disease as the self. Phassapareto rogaṁ vadati attato; For whatever it thinks it is, Yena yena hi maññati, it turns out to be something else. Tato taṁ hoti aññathā.

The world is attached to continued existence, <j>overcome by continued existence, Aññathābhāvī bhavasatto loko, taking pleasure only in continued existence, <j>yet it becomes something else. Bhavapareto bhavamevābhinandati; What it enjoys, that is the fear; Yadabhinandati taṁ bhayaṁ, what it fears, that is the suffering. Yassa bhāyati taṁ dukkhaṁ; But this spiritual life is led Bhavavippahānāya kho, in order to give up continued existence. Panidaṁ brahmacariyaṁ vussati.

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 hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṁsu, sabbe te avippamuttā bhavasmā’ti vadāmi. Of the ascetics and brahmins who say that through nonexistence one escapes from existence, none have themselves escaped from existence, I say. ‘Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṁsu, sabbe te anissaṭā bhavasmā’ti vadāmi.

For this suffering originates dependent on all attachment. With the ending of all grasping there is no origination of suffering. Upadhiñhi paṭicca dukkhamidaṁ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo. Just look at this world! Lokamimaṁ passa; Mired in all sorts of ignorance, beings in love with being are not released from continued existence. puthū avijjāya paretā bhūtā bhūtaratā aparimuttā; Whatever states of continued existence there are—everywhere, all over—all are impermanent, suffering, and perishable. ye hi keci bhavā sabbadhi sabbatthatāya sabbe te bhavā aniccā dukkhā vipariṇāmadhammāti.

One who sees truly like this, Evametaṁ yathābhūtaṁ, with right wisdom, Sammappaññāya passato; gives up craving for continued existence, Bhavataṇhā pahīyati, while not looking forward to nonexistence. Vibhavaṁ nābhinandati; Extinguishment comes <j>from the ending of all cravings; Sabbaso taṇhānaṁ khayā, fading away and cessation with nothing left over. Asesavirāganirodho nibbānaṁ.

There is no further existence Tassa nibbutassa bhikkhuno, for that mendicant extinguished without grasping. Anupādā punabbhavo na hoti; Victorious in battle, such a one has defeated Māra; Abhibhūto māro vijitasaṅgāmo, they’ve gone beyond all states of existence.” Upaccagā sabbabhavāni tādī”ti.

Dasamaṁ.

Nandavaggo tatiyo.

Tassuddānaṁ

Kammaṁ nando yasojo ca, sāriputto ca kolito; Pilindo kassapo piṇḍo, sippaṁ lokena te dasāti.