SN 15.1 · Grass and Sticks
SN 15.1 · Tiṇakaṭṭhasutta
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
“Venerable sir,” they replied. The Buddha said this:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Mendicants, this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Suppose a person was to strip all the grass, sticks, branches, and leaves in the Black Plum Tree Land, gather them together into one pile, and chop them each into four inch pieces. They’d lay them down, saying: ‘This is my mother, this is my grandmother.’ The grass, sticks, branches, and leaves of the Black Plum Tree Land would run out before that person’s mothers and grandmothers.
“Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Seyyathāpi, bhikkhave, puriso yaṁ imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ taṁ chetvā ekajjhaṁ saṁharitvā caturaṅgulaṁ caturaṅgulaṁ ghaṭikaṁ katvā nikkhipeyya: ‘ayaṁ me mātā, tassā me mātu ayaṁ mātā’ti, apariyādinnāva, bhikkhave, tassa purisassa mātumātaro assu, atha imasmiṁ jambudīpe tiṇakaṭṭhasākhāpalāsaṁ parikkhayaṁ pariyādānaṁ gaccheyya.
Why is that? This transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”
Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Evaṁ dīgharattaṁ vo, bhikkhave, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā. Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccitun”ti.
Paṭhamaṁ.
SN 15.2 · The Earth
SN 15.2 · Pathavīsutta
At Sāvatthī.
Sāvatthiyaṁ viharati.
“Mendicants, this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Suppose a person was to make the whole earth into clay balls the size of jujube seeds. They’d lay them down, saying: ‘This is my father, this is my grandfather.’ The whole earth would run out before that person’s fathers and grandfathers.
“Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Seyyathāpi, bhikkhave, puriso imaṁ mahāpathaviṁ kolaṭṭhimattaṁ kolaṭṭhimattaṁ mattikāguḷikaṁ karitvā nikkhipeyya: ‘ayaṁ me pitā, tassa me pitu ayaṁ pitā’ti, apariyādinnāva bhikkhave, tassa purisassa pitupitaro assu, athāyaṁ mahāpathavī parikkhayaṁ pariyādānaṁ gaccheyya.
Why is that? This transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”
Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Evaṁ dīgharattaṁ vo, bhikkhave, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā. Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.
Dutiyaṁ.
SN 15.3 · Tears
SN 15.3 · Assusutta
At Sāvatthī.
Sāvatthiyaṁ viharati.
“Mendicants, this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. What do you think? Which is more: the flow of tears you’ve shed while roaming and transmigrating for such a very long time—weeping and wailing from being coupled with the unloved and separated from the loved—or the water in the four oceans?”
“Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, yaṁ vā catūsu mahāsamuddesu udakan”ti?
“As we understand the Buddha’s teaching, the flow of tears we’ve shed while roaming and transmigrating is more than the water in the four oceans.”
“Yathā kho mayaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāma, etadeva, bhante, bahutaraṁ yaṁ no iminā dīghena addhunā sandhāvataṁ saṁsarataṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakan”ti.
“Good, good, mendicants! It’s good that you understand my teaching like this. The flow of tears you’ve shed while roaming and transmigrating is indeed more than the water in the four oceans. For a long time you’ve undergone the death of a mother … father … brother … sister … son … daughter … loss of relatives … loss of wealth … or loss through illness. From being coupled with the unloved and separated from the loved, the flow of tears you’ve shed while roaming and transmigrating is indeed more than the water in the four oceans.
“Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. Etadeva, bhikkhave, bahutaraṁ yaṁ vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ. Dīgharattaṁ vo, bhikkhave, mātumaraṇaṁ paccanubhūtaṁ; tesaṁ vo mātumaraṇaṁ paccanubhontānaṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ. Dīgharattaṁ vo, bhikkhave, pitumaraṇaṁ paccanubhūtaṁ …pe… bhātumaraṇaṁ paccanubhūtaṁ … bhaginimaraṇaṁ paccanubhūtaṁ … puttamaraṇaṁ paccanubhūtaṁ … dhītumaraṇaṁ paccanubhūtaṁ … ñātibyasanaṁ paccanubhūtaṁ … bhogabyasanaṁ paccanubhūtaṁ. Dīgharattaṁ vo, bhikkhave, rogabyasanaṁ paccanubhūtaṁ, tesaṁ vo rogabyasanaṁ paccanubhontānaṁ amanāpasampayogā manāpavippayogā kandantānaṁ rodantānaṁ assu passannaṁ paggharitaṁ, na tveva catūsu mahāsamuddesu udakaṁ.
Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”
Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro …pe… yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.
Tatiyaṁ.
SN 15.4 · Mother’s Milk
SN 15.4 · Khīrasutta
At Sāvatthī.
Sāvatthiyaṁ viharati.
“Mendicants, this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving.
“Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.
What do you think? Which is more: the mother’s milk you’ve drunk while roaming and transmigrating for such a very long time, or the water in the four oceans?”
Taṁ kiṁ maññatha, bhikkhave, katamaṁ nu kho bahutaraṁ, yaṁ vā vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ mātuthaññaṁ pītaṁ, yaṁ vā catūsu mahāsamuddesu udakan”ti?
“As we understand the Buddha’s teaching, the mother’s milk we’ve drunk while roaming and transmigrating is more than the water in the four oceans.”
“Yathā kho mayaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāma, etadeva, bhante, bahutaraṁ yaṁ no iminā dīghena addhunā sandhāvataṁ saṁsarataṁ mātuthaññaṁ pītaṁ, na tveva catūsu mahāsamuddesu udakan”ti.
“Good, good, mendicants! It’s good that you understand my teaching like this. The mother’s milk you’ve drunk while roaming and transmigrating for such a very long time is more than the water in the four oceans.
“Sādhu sādhu, bhikkhave, sādhu kho me tumhe, bhikkhave, evaṁ dhammaṁ desitaṁ ājānātha. Etadeva, bhikkhave, bahutaraṁ yaṁ vo iminā dīghena addhunā sandhāvataṁ saṁsarataṁ mātuthaññaṁ pītaṁ, na tveva catūsu mahāsamuddesu udakaṁ.
Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”
Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro …pe… alaṁ vimuccitun”ti.
Catutthaṁ.
SN 15.5 · A Mountain
SN 15.5 · Pabbatasutta
At Sāvatthī.
Sāvatthiyaṁ viharati …pe… ārāme …pe….
Then a mendicant went up to the Buddha, bowed, sat down to one side, and asked him, “Sir, how long is an eon?”
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “kīvadīgho nu kho, bhante, kappo”ti?
“Mendicant, an eon is long. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”
“Dīgho kho, bhikkhu, kappo. So na sukaro saṅkhātuṁ ettakāni vassāni iti vā, ettakāni vassasatāni iti vā, ettakāni vassasahassāni iti vā, ettakāni vassasatasahassāni iti vā”ti.
“But sir, is it possible to give a simile?”
“Sakkā pana, bhante, upamaṁ kātun”ti?
“It’s possible,” said the Buddha.
“Sakkā, bhikkhū”ti bhagavā avoca.
“Suppose there was a big rocky mountain, a league long, a league wide, and a league high, with no cracks or holes, one solid mass. And as each century passed someone would stroke it once with a fine cloth from Kāsi. By this means the big rocky mountain would be worn away before the eon comes to an end. That’s how long an eon is. And we’ve transmigrated through many such eons, many hundreds, many thousands, many hundreds of thousands.
“Seyyathāpi, bhikkhu, mahāselo pabbato yojanaṁ āyāmena yojanaṁ vitthārena yojanaṁ ubbedhena acchinno asusiro ekagghano. Tamenaṁ puriso vassasatassa vassasatassa accayena kāsikena vatthena sakiṁ sakiṁ parimajjeyya. Khippataraṁ kho so, bhikkhu, mahāselo pabbato iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva kappo. Evaṁ dīgho, bhikkhu, kappo. Evaṁ dīghānaṁ kho, bhikkhu, kappānaṁ neko kappo saṁsito, nekaṁ kappasataṁ saṁsitaṁ, nekaṁ kappasahassaṁ saṁsitaṁ, nekaṁ kappasatasahassaṁ saṁsitaṁ.
Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”
Taṁ kissa hetu? Anamataggoyaṁ, bhikkhu, saṁsāro. Pubbā koṭi …pe… yāvañcidaṁ, bhikkhu, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.
Pañcamaṁ.
SN 15.6 · A Mustard Seed
SN 15.6 · Sāsapasutta
At Sāvatthī.
Sāvatthiyaṁ viharati.
Then a mendicant went up to the Buddha … and asked him, “Sir, how long is an eon?”
Atha kho aññataro bhikkhu yena bhagavā …pe… ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca: “kīvadīgho nu kho, bhante, kappo”ti?
“Mendicant, an eon is long. It’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it lasts.”
“Dīgho kho, bhikkhu, kappo. So na sukaro saṅkhātuṁ ettakāni vassāni iti vā …pe… ettakāni vassasatasahassāni iti vā”ti.
“But sir, is it possible to give a simile?”
“Sakkā pana, bhante, upamaṁ kātun”ti?
“It’s possible,” said the Buddha.
“Sakkā, bhikkhū”ti bhagavā avoca.
“Suppose there was an iron citadel, a league long, a league wide, and a league high, full of mustard seeds pressed into balls. And as each century passed someone would remove a single mustard seed. By this means the big heap of mustard seeds would be used up before the eon comes to an end. That’s how long an eon is. And we’ve transmigrated through many such eons, many hundreds, many thousands, many hundreds of thousands.
“Seyyathāpi, bhikkhu, āyasaṁ nagaraṁ yojanaṁ āyāmena yojanaṁ vitthārena yojanaṁ ubbedhena, puṇṇaṁ sāsapānaṁ guḷikābaddhaṁ. Tato puriso vassasatassa vassasatassa accayena ekamekaṁ sāsapaṁ uddhareyya. Khippataraṁ kho so, bhikkhu, mahāsāsaparāsi iminā upakkamena parikkhayaṁ pariyādānaṁ gaccheyya, na tveva kappo. Evaṁ dīgho kho, bhikkhu, kappo. Evaṁ dīghānaṁ kho, bhikkhu, kappānaṁ neko kappo saṁsito, nekaṁ kappasataṁ saṁsitaṁ, nekaṁ kappasahassaṁ saṁsitaṁ, nekaṁ kappasatasahassaṁ saṁsitaṁ.
Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”
Taṁ kissa hetu? Anamataggoyaṁ, bhikkhu, saṁsāro …pe… alaṁ vimuccitun”ti.
Chaṭṭhaṁ.
SN 15.7 · Disciples
SN 15.7 · Sāvakasutta
At Sāvatthī.
Sāvatthiyaṁ viharati.
Then several mendicants went up to the Buddha … and asked him, “Sir, how many eons have passed?”
Atha kho sambahulā bhikkhū yena bhagavā …pe… ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “kīvabahukā nu kho, bhante, kappā abbhatītā atikkantā”ti?
“Mendicants, many eons have passed. It’s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.”
“Bahukā kho, bhikkhave, kappā abbhatītā atikkantā. Te na sukarā saṅkhātuṁ: ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti.
“But sir, is it possible to give a simile?”
“Sakkā pana, bhante, upamaṁ kātun”ti?
“It’s possible,” said the Buddha.
“Sakkā, bhikkhave”ti bhagavā avoca.
“Suppose there were four disciples with a lifespan of a hundred years. And each day they would each recollect a hundred thousand eons. Those four disciples would pass away after a hundred years and there would still be eons that they haven’t recollected. That’s how many eons have passed. It’s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.
“Idhassu, bhikkhave, cattāro sāvakā vassasatāyukā vassasatajīvino. Te divase divase kappasatasahassaṁ kappasatasahassaṁ anussareyyuṁ. Ananussaritāva, bhikkhave, tehi kappā assu, atha kho te cattāro sāvakā vassasatāyukā vassasatajīvino vassasatassa accayena kālaṁ kareyyuṁ. Evaṁ bahukā kho, bhikkhave, kappā abbhatītā atikkantā. Te na sukarā saṅkhātuṁ: ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’ti.
Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”
Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro …pe… alaṁ vimuccitun”ti.
Sattamaṁ.
SN 15.8 · The Ganges
SN 15.8 · Gaṅgāsutta
Near Rājagaha, in the Bamboo Grove. Then a certain brahmin went up to the Buddha, and exchanged greetings with him.
Rājagahe viharati veḷuvane. Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.
When the greetings and polite conversation were over, he sat down to one side and asked the Buddha, “Worthy Gotama, how many eons have passed?”
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca: “kīvabahukā nu kho, bho gotama, kappā abbhatītā atikkantā”ti?
“Brahmin, many eons have passed. It’s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.”
“Bahukā kho, brāhmaṇa, kappā abbhatītā atikkantā. Te na sukarā saṅkhātuṁ: ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’”ti.
“But worthy Gotama, can you give a simile?”
“Sakkā pana, bho gotama, upamaṁ kātun”ti?
“I can,” said the Buddha.
“Sakkā, brāhmaṇā”ti bhagavā avoca.
“Consider the Ganges River from where it originates to where it meets the ocean. Between these places it’s not easy to calculate how many grains of sand there are, how many hundreds or thousands or hundreds of thousands of grains of sand. The eons that have passed are more than this. It’s not easy to calculate how many eons have passed, how many hundreds or thousands or hundreds of thousands of eons.
“Seyyathāpi, brāhmaṇa, yato cāyaṁ gaṅgā nadī pabhavati yattha ca mahāsamuddaṁ appeti, yā etasmiṁ antare vālikā sā na sukarā saṅkhātuṁ: ‘ettakā vālikā iti vā, ettakāni vālikasatāni iti vā, ettakāni vālikasahassāni iti vā, ettakāni vālikasatasahassāni iti vā’ti. Tato bahutarā kho, brāhmaṇa, kappā abbhatītā atikkantā. Te na sukarā saṅkhātuṁ: ‘ettakā kappā iti vā, ettakāni kappasatāni iti vā, ettakāni kappasahassāni iti vā, ettakāni kappasatasahassāni iti vā’ti.
Why is that? This transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”
Taṁ kissa hetu? Anamataggoyaṁ, brāhmaṇa, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Evaṁ dīgharattaṁ kho, brāhmaṇa, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā. Yāvañcidaṁ, brāhmaṇa, alameva sabbasaṅkhāresu nibbindituṁ, alaṁ virajjituṁ, alaṁ vimuccitun”ti.
When he said this, the brahmin said to the Buddha, “Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
Evaṁ vutte, so brāhmaṇo bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Aṭṭhamaṁ.
SN 15.9 · A Stick
SN 15.9 · Daṇḍasutta
At Sāvatthī.
Sāvatthiyaṁ viharati.
“Mendicants, this transmigration has no known beginning. No first point is found of sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Suppose a stick was tossed up in the air. Sometimes it’d fall on its bottom, sometimes the middle, and sometimes the end. It’s the same for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world.
“Anamataggoyaṁ, bhikkhave, saṁsāro. Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ. Seyyathāpi, bhikkhave, daṇḍo uparivehāsaṁ khitto sakimpi mūlena nipatati, sakimpi majjhena nipatati, sakimpi antena nipatati; evameva kho, bhikkhave, avijjānīvaraṇā sattā taṇhāsaṁyojanā sandhāvantā saṁsarantā sakimpi asmā lokā paraṁ lokaṁ gacchanti, sakimpi parasmā lokā imaṁ lokaṁ āgacchanti.
Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”
Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro …pe… alaṁ vimuccitun”ti.
Navamaṁ.
SN 15.10 · A Single Individual
SN 15.10 · Puggalasutta
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. There the Buddha addressed the mendicants, “Mendicants!”
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
“Venerable sir,” they replied. The Buddha said this:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Mendicants, this transmigration has no known beginning. … One individual roaming and transmigrating for an eon would amass a heap of bones the size of this Mount Vepulla, if they were gathered together and not lost.
“Anamataggoyaṁ, bhikkhave, saṁsāro …pe… ekapuggalassa, bhikkhave, kappaṁ sandhāvato saṁsarato siyā evaṁ mahā aṭṭhikaṅkalo aṭṭhipuñjo aṭṭhirāsi yathāyaṁ vepullo pabbato, sace saṁhārako assa, sambhatañca na vinasseyya.
Why is that? This transmigration has no known beginning. … This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.”
Taṁ kissa hetu? Anamataggoyaṁ, bhikkhave, saṁsāro …pe… alaṁ vimuccitun”ti.
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“If the bones of a single individualfor a single eon were gathered up,they’d make a pile the size of a mountain:so said the great seer.
“Ekassekena kappena,puggalassaṭṭhisañcayo;Siyā pabbatasamo rāsi,iti vuttaṁ mahesinā.
And this is declared to beas big as Mount Vepulla,higher than the Vulture’s Peakin the Mountainfold of the Magadhans.
So kho panāyaṁ akkhāto,vepullo pabbato mahā;Uttaro gijjhakūṭassa,magadhānaṁ giribbaje.
But then, with right understanding,one sees the noble truths—suffering, suffering’s origin,suffering’s transcendence,and the noble eightfold paththat leads to the stilling of suffering.
Yato ca ariyasaccāni,sammappaññāya passati;Dukkhaṁ dukkhasamuppādaṁ,dukkhassa ca atikkamaṁ;Ariyaṁ caṭṭhaṅgikaṁ maggaṁ,dukkhūpasamagāminaṁ.
After roaming on seven times at most,that individualmakes an end of suffering,with the ending of all fetters.”
Sa sattakkhattuṁparamaṁ,sandhāvitvāna puggalo;Dukkhassantakaro hoti,sabbasaṁyojanakkhayā”ti.
Dasamaṁ.
Paṭhamo vaggo.
Tassuddānaṁ
Tiṇakaṭṭhañca pathavī,assu khīrañca pabbataṁ;Sāsapā sāvakā gaṅgā,daṇḍo ca puggalena cāti.