Ud 6.6–8.4

Ud 6.6 · Followers of Various Other Religions (3rd)

Ud 6.6 · Tatiyanānātitthiyasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time several ascetics, brahmins, and wanderers who followed various other religions were residing in Sāvatthī, holding different views, beliefs, and opinions, relying on different views.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sambahulā nānātitthiyasamaṇabrāhmaṇaparibbājakā sāvatthiyaṁ paṭivasanti nānādiṭṭhikā nānākhantikā nānārucikā nānādiṭṭhinissayanissitā.

There were some ascetics and brahmins who had this doctrine and view: “The self and the cosmos are eternal. This is the only truth, anything else is futile.”

Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.

Others held views such as the following, each regarding their own view as true and others as silly. “The self and the cosmos are not eternal.”

Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.

“The self and the cosmos are both eternal and not eternal.”

Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassato ca asassato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti.

“The self and the cosmos are neither eternal nor not eternal.”

Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “neva sassato nāsassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.

“The self and the cosmos are made by oneself.”

Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti.

“The self and the cosmos are made by another.”

Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “paraṅkato attā ca loko ca, idameva saccaṁ moghamaññan”ti.

“The self and the cosmos are made by both oneself and another.”

Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkato ca paraṅkato ca attā ca loko ca, idameva saccaṁ moghamaññan”ti.

“The self and the cosmos have arisen anomalously, not made by oneself or another.”

Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asayaṅkāro aparaṅkāro adhiccasamuppanno attā ca loko ca, idameva saccaṁ moghamaññan”ti.

“Pleasure and pain are eternal, and the self and the cosmos.”

Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.

“Pleasure and pain are not eternal, and the self and the cosmos.”

Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.

“Pleasure and pain are both eternal and not eternal, and the self and the cosmos.”

Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sassatañca asassatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.

“Pleasure and pain are neither eternal nor not eternal, and the self and the cosmos.”

Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “neva sassataṁ nāsassataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.

“Pleasure and pain are made by oneself, and the self and the cosmos.”

Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.

“Pleasure and pain are made by another, and the self and the cosmos.”

Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “paraṅkataṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.

“Pleasure and pain are made by both oneself and another, and the self and the cosmos.”

Santeke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “sayaṅkatañca paraṅkatañca sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.

“Pleasure and pain have arisen anomalously, not made by oneself or another, and the self and the cosmos.”

Santi paneke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ attā ca loko ca, idameva saccaṁ moghamaññan”ti.

They were fighting, quarreling, and disputing, continually wounding each other with barbed words: “Such is Truth, such is not Truth! Such is not Truth, such is Truth!”

Te bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ mukhasattīhi vitudantā viharanti: “ediso dhammo, nediso dhammo; nediso dhammo, ediso dhammo”ti.

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisiṁsu. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“Folk are fixated on the I-maker,which is tied up with the other-maker.There are some who do not realize this,they do not see the dart.

“Ahaṅkārapasutāyaṁ pajā,Paraṅkārūpasaṁhitā;Etadeke nābbhaññaṁsu,Na naṁ sallanti addasuṁ.

But when they see this dart,they do not think, ‘I make it’,nor ‘another makes it’.

Etañca sallaṁ paṭikacca passato,Ahaṁ karomīti na tassa hoti;Paro karotīti na tassa hoti.

These folk are caught up in conceit,tied by conceit, shackled by conceit.Vehemently defending their views,they don’t escape transmigration.”

Mānupetā ayaṁ pajā,Mānaganthā mānavinibaddhā;Diṭṭhīsu sārambhakathā,Saṁsāraṁ nātivattatī”ti.

Ud 6.7 · With Subhūti

Ud 6.7 · Subhūtisutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Subhūti was sitting not far from the Buddha, cross-legged, with his body straight, having attained the immersion free of placing the mind.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā subhūti bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya avitakkaṁ samādhiṁ samāpajjitvā.

The Buddha saw him meditating there.

Addasā kho bhagavā āyasmantaṁ subhūtiṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya avitakkaṁ samādhiṁ samāpannaṁ.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“In whom mental vibrations are cleared away,internally clipped off entirely,perceiving the formless, beyond chains,having overcome the four yokes, <j>they never return.”

“Yassa vitakkā vidhūpitā,Ajjhattaṁ suvikappitā asesā;Taṁ saṅgamaticca arūpasaññī,Catuyogātigato na jātu metī”ti.

Ud 6.8 · The Courtesan

Ud 6.8 · Gaṇikāsutta

So I have heard. At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Now at that time two gangs were both hopelessly in love with a certain courtesan. Fighting, quarreling, and disputing, they attacked each other with fists, stones, rods, and swords, resulting in death and deadly pain.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājagahe dve pūgā aññatarissā gaṇikāya sārattā honti paṭibaddhacittā; bhaṇḍanajātā kalahajātā vivādāpannā aññamaññaṁ pāṇīhipi upakkamanti, leḍḍūhipi upakkamanti, daṇḍehipi upakkamanti, satthehipi upakkamanti. Te tattha maraṇampi nigacchanti maraṇamattampi dukkhaṁ.

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Rājagaha for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisiṁsu. Rājagahe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“What has been attained and what is to be attained are both strewn over with dust for that one training while still sick. Those for whom the training is the essence, or precepts and observances, chastity, and service as the essence: this is one extreme. Those who say, ‘There’s nothing wrong with sensual pleasures’: this is the second extreme. Thus these two extremes swell the charnel grounds, while the charnel grounds swell wrong view. Not realizing these two extremes, some get stuck and some overreach. For those who realize these things, who were not found there, who did not conceive by that, there is no cycle of rebirths to be found.”

“Yañca pattaṁ yañca pattabbaṁ, ubhayametaṁ rajānukiṇṇaṁ, āturassānusikkhato. Ye ca sikkhāsārā sīlabbataṁ jīvitaṁ brahmacariyaṁ upaṭṭhānasārā, ayameko anto. Ye ca evaṁvādino: ‘natthi kāmesu doso’ti, ayaṁ dutiyo anto. Iccete ubho antā kaṭasivaḍḍhanā, kaṭasiyo diṭṭhiṁ vaḍḍhenti. Etete ubho ante anabhiññāya olīyanti eke, atidhāvanti eke. Ye ca kho te abhiññāya tatra ca nāhesuṁ, tena ca nāmaññiṁsu, vaṭṭaṁ tesaṁ natthi paññāpanāyā”ti.

Ud 6.9 · Hastening By

Ud 6.9 · Upātidhāvantisutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was meditating in the open during the dark of night, while oil lamps were burning.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā rattandhakāratimisāyaṁ abbhokāse nisinno hoti telappadīpesu jhāyamānesu.

And many moths were falling down and crashing down into the lamps, coming to grief and ruin. The Buddha saw the moths coming to grief.

Tena kho pana samayena sambahulā adhipātakā tesu telappadīpesu āpātaparipātaṁ anayaṁ āpajjanti, byasanaṁ āpajjanti, anayabyasanaṁ āpajjanti. Addasā kho bhagavā te sambahule adhipātake tesu telappadīpesu āpātaparipātaṁ anayaṁ āpajjante, byasanaṁ āpajjante, anayabyasanaṁ āpajjante.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“Hastening by, they miss the essence,sprouting ever more new bonds.Like moths falling in the flame,some have become fixed in what is seen or heard.”

“Upātidhāvanti na sāramenti,Navaṁ navaṁ bandhanaṁ brūhayanti;Patanti pajjotamivādhipātakā,Diṭṭhe sute itiheke niviṭṭhā”ti.

Ud 6.10 · Arising

Ud 6.10 · Uppajjantisutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

“Sir, so long as the Realized Ones, the perfected ones, the fully awakened Buddhas do not arise in the world, the wanderers of other religions are honored, respected, revered, venerated, and esteemed. And they receive robes, almsfood, lodgings, and medicines and supplies for the sick. But when the Realized Ones do arise in the world, the wanderers of other religions are no longer honored, respected, revered, venerated, and esteemed. And they do not receive robes, almsfood, lodgings, and medicines and supplies for the sick. Now only the Buddha is honored, respected, revered, venerated, and esteemed. And he receives robes, almsfood, lodgings, and medicines and supplies for the sick.”

“Yāvakīvañca, bhante, tathāgatā loke nuppajjanti arahanto sammāsambuddhā tāva aññatitthiyā paribbājakā sakkatā honti garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Yato ca kho, bhante, tathāgatā loke uppajjanti arahanto sammāsambuddhā atha aññatitthiyā paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Bhagavāyeva dāni, bhante, sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ, bhikkhusaṅgho cā”ti.

“That’s so true, Ānanda. So long as the Realized Ones do not arise in the world, the wanderers of other religions are honored, respected, revered, venerated, and esteemed. And they receive robes, almsfood, lodgings, and medicines and supplies for the sick. But when the Realized Ones do arise in the world, the wanderers of other religions are no longer honored in this way. Now only the Realized One is honored, respected, revered, venerated, and esteemed. And he receives robes, almsfood, lodgings, and medicines and supplies for the sick. And so does the mendicant Saṅgha.”

“Evametaṁ, ānanda, yāvakīvañca, ānanda, tathāgatā loke nuppajjanti arahanto sammāsambuddhā tāva aññatitthiyā paribbājakā sakkatā honti garukatā mānitā pūjitā apacitā lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Yato ca kho, ānanda, tathāgatā loke uppajjanti arahanto sammāsambuddhā atha aññatitthiyā paribbājakā asakkatā honti agarukatā amānitā apūjitā anapacitā na lābhino cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Tathāgatova dāni sakkato hoti garukato mānito pūjito apacito lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ, bhikkhusaṅgho cā”ti.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“The glow-worm shines so longas the beacon of the sun does not rise.But when the dazzling sun has come up,that light is erased and shines no more.

“Obhāsati tāva so kimi,Yāva na unnamate pabhaṅkaro;Sa verocanamhi uggate,Hatappabho hoti na cāpi bhāsati.

So too the sophists shine brightso long as the Buddhas don’t arise in the world.The sophists are not purified, nor are their disciples.Having bad views, they are not freed from suffering.”

Evaṁ obhāsitameva takkikānaṁ,Yāva sammāsambuddhā loke nuppajjanti;Na takkikā sujjhanti na cāpi sāvakā,Duddiṭṭhī na dukkhā pamuccare”ti.

Ud 7.1 · Bhaddiya the Dwarf (1st)

Ud 7.1 · Paṭhamalakuṇḍakabhaddiyasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Sāriputta was educating, encouraging, firing up, and inspiring Venerable Bhaddiya the Dwarf in many ways with a Dhamma talk.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto āyasmantaṁ lakuṇḍakabhaddiyaṁ anekapariyāyena dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.

Then after being taught like this Bhaddiya’s mind was freed from defilements by not grasping.

Atha kho āyasmato lakuṇḍakabhaddiyassa āyasmatā sāriputtena anekapariyāyena dhammiyā kathāya sandassiyamānassa samādapiyamānassa samuttejiyamānassa sampahaṁsiyamānassa anupādāya āsavehi cittaṁ vimucci.

The Buddha saw what had happened.

Addasā kho bhagavā āyasmantaṁ lakuṇḍakabhaddiyaṁ āyasmatā sāriputtena anekapariyāyena dhammiyā kathāya sandassiyamānaṁ samādapiyamānaṁ samuttejiyamānaṁ sampahaṁsiyamānaṁ anupādāya āsavehi cittaṁ vimuttaṁ.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“Above, below, everywhere free,not contemplating ‘I am this’.Freed like this, he has crossed the floodnot crossed before, so as to not be reborn.”

“Uddhaṁ adho sabbadhi vippamutto,Ayaṁhamasmīti anānupassī;Evaṁ vimutto udatāri oghaṁ,Atiṇṇapubbaṁ apunabbhavāyā”ti.

Ud 7.2 · Bhaddiya the Dwarf (2nd)

Ud 7.2 · Dutiyalakuṇḍakabhaddiyasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Sāriputta was educating, encouraging, firing up, and inspiring Venerable Bhaddiya the Dwarf in even more ways with a Dhamma talk, thinking that he was still a trainee.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā sāriputto āyasmantaṁ lakuṇḍakabhaddiyaṁ sekhaṁ maññamāno bhiyyoso mattāya anekapariyāyena dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti.

The Buddha saw what was happening.

Addasā kho bhagavā āyasmantaṁ sāriputtaṁ āyasmantaṁ lakuṇḍakabhaddiyaṁ sekhaṁ maññamānaṁ bhiyyoso mattāya anekapariyāyena dhammiyā kathāya sandassentaṁ samādapentaṁ samuttejentaṁ sampahaṁsentaṁ.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“They’ve cut the cycle, gone to the wishless;the streams are dried, they flow no more.Cut, the cycle no longer spins.Just this is the end of suffering.”

“Acchecchi vaṭṭaṁ byagā nirāsaṁ,Visukkhā saritā na sandati;Chinnaṁ vaṭṭaṁ na vattati,Esevanto dukkhassā”ti.

Ud 7.3 · Clinging (1st)

Ud 7.3 · Paṭhamasattasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time most of the people in Sāvatthī overly clung to sensual pleasures. Lustful, greedy, tied, infatuated, they lived completely addicted to sensual pleasures.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyā manussā yebhuyyena kāmesu ativelaṁ sattā (…) rattā giddhā gathitā mucchitā ajjhosannā sammattakajātā kāmesu viharanti.

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Sāvatthī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him what was happening.

Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisiṁsu. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, sāvatthiyā manussā yebhuyyena kāmesu ativelaṁ sattā rattā giddhā gathitā mucchitā ajjhosannā sammattakajātā kāmesu viharantī”ti.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“Clinging to sensual pleasures, <j>to the chains of the senses,blind to the faults of the fetters,clinging to the chain of the fetters,they’ll never cross the flood so vast.”

“Kāmesu sattā kāmasaṅgasattā,Saṁyojane vajjamapassamānā;Na hi jātu saṁyojanasaṅgasattā,Oghaṁ tareyyuṁ vipulaṁ mahantan”ti.

Ud 7.4 · Clinging (2nd)

Ud 7.4 · Dutiyasattasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time most of the people in Sāvatthī clung to sensual pleasures. Lustful, greedy, tied, infatuated, attached, and blinded, they lived completely addicted to sensual pleasures.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyā manussā yebhuyyena kāmesu sattā (…) rattā giddhā gathitā mucchitā ajjhosannā andhīkatā sammattakajātā kāmesu viharanti.

Then the Buddha robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He saw how attached the humans were.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Addasā kho bhagavā sāvatthiyā te manusse yebhuyyena kāmesu satte ratte giddhe gathite mucchite ajjhopanne andhīkate sammattakajāte kāmesu viharante.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“Blinded by sensual pleasures, wrapped in a net,they are smothered over by craving;bound by the kinsman of the negligent,like a fish caught in a funnel-net trap.They chase old age and death,like a suckling calf its mother.”

“Kāmandhā jālasañchannā,Taṇhāchadanachāditā;Pamattabandhunā baddhā,Macchāva kumināmukhe;Jarāmaraṇamanventi,Vaccho khīrapakova mātaran”ti.

Ud 7.5 · Another Discourse with Bhaddiya the Dwarf

Ud 7.5 · Aparalakuṇḍakabhaddiyasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Bhaddiya the Dwarf, closely following several mendicants, approached the Buddha.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā lakuṇḍakabhaddiyo sambahulānaṁ bhikkhūnaṁ piṭṭhito piṭṭhito yena bhagavā tenupasaṅkami.

The Buddha saw Venerable Bhaddiya coming off in the distance—ugly, unsightly, deformed, and despised by most of the mendicants. The Buddha addressed the mendicants:

Addasā kho bhagavā āyasmantaṁ lakuṇḍakabhaddiyaṁ dūratova sambahulānaṁ bhikkhūnaṁ piṭṭhito piṭṭhito āgacchantaṁ dubbaṇṇaṁ duddasikaṁ okoṭimakaṁ yebhuyyena bhikkhūnaṁ paribhūtarūpaṁ. Disvāna bhikkhū āmantesi:

“Mendicants, do you see this monk coming—ugly, unsightly, deformed, and despised by most of the mendicants?” “Yes, sir.”

“Passatha no tumhe, bhikkhave, etaṁ bhikkhuṁ dūratova sambahulānaṁ bhikkhūnaṁ piṭṭhito piṭṭhito āgacchantaṁ dubbaṇṇaṁ duddasikaṁ okoṭimakaṁ yebhuyyena bhikkhūnaṁ paribhūtarūpan”ti? “Evaṁ, bhante”ti.

“That mendicant is very mighty and powerful. It’s not easy to find an attainment that he has not already attained. And he has realized the supreme culmination of the spiritual path in this very life. He lives having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

“Eso, bhikkhave, bhikkhu mahiddhiko mahānubhāvo. Na ca sā samāpatti sulabharūpā yā tena bhikkhunā asamāpannapubbā. Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“With faultless parts and white canopy,the one-spoked chariot rolls on.See it come, untroubled,with stream cut, unbound.”

“Nelaṅgo setapacchādo,ekāro vattatī ratho;Anīghaṁ passa āyantaṁ,chinnasotaṁ abandhanan”ti.

Ud 7.6 · The Ending of Craving

Ud 7.6 · Taṇhāsaṅkhayasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Koṇḍañña Who Understood was sitting not far from the Buddha, cross-legged, with his body straight, reviewing the freedom through the ending of craving.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā aññāsikoṇḍañño bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya taṇhāsaṅkhayavimuttiṁ paccavekkhamāno.

The Buddha saw him meditating there.

Addasā kho bhagavā āyasmantaṁ aññāsikoṇḍaññaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya taṇhāsaṅkhayavimuttiṁ paccavekkhamānaṁ.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“There is no root or ground or leaves for them,so where would creepers sprout from?That attentive one is released from bonds:who is worthy to criticize them?Even the gods praise them,and by the Divinity, too, they’re praised.”

“Yassa mūlaṁ chamā natthi,paṇṇā natthi kuto latā;Taṁ dhīraṁ bandhanā muttaṁ,ko taṁ ninditumarahati;Devāpi naṁ pasaṁsanti,brahmunāpi pasaṁsito”ti.

Ud 7.7 · The Ending of Proliferation

Ud 7.7 · Papañcakhayasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was sitting reviewing his own giving up of the judgments driven by the proliferation of perceptions.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā attano papañcasaññāsaṅkhāpahānaṁ paccavekkhamāno nisinno hoti.

Then, understanding his own giving up of the judgments driven by the proliferation of perceptions, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā attano papañcasaññāsaṅkhāpahānaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“There is no proliferation remaining in thosewho have passed beyond the halter and cross-bar.The sage who lives without cravingis never scorned by the world with its gods.”

“Yassa papañcā ṭhiti ca natthi,Sandānaṁ palighañca vītivatto;Taṁ nittaṇhaṁ muniṁ carantaṁ,Nāvajānāti sadevakopi loko”ti.

Ud 7.8 · Kaccāna

Ud 7.8 · Kaccānasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time Venerable Mahākaccāna was sitting not far from the Buddha, cross-legged, with his body straight and mindfulness of the body well-established internally on the present.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā mahākaccāno bhagavato avidūre nisinno hoti pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya kāyagatāya satiyā ajjhattaṁ parimukhaṁ sūpaṭṭhitāya.

The Buddha saw him meditating there.

Addasā kho bhagavā āyasmantaṁ mahākaccānaṁ avidūre nisinnaṁ pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya kāyagatāya satiyā ajjhattaṁ parimukhaṁ sūpaṭṭhitāya.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“Their mindfulness would alwaysbe established in the body, constant:‘It might not be, and it might not be mine,It will not be, and it will not be mine.’Meditating stage by stage on that,in time they’d cross over clinging.”

“Yassa siyā sabbadā sati,Satataṁ kāyagatā upaṭṭhitā;No cassa no ca me siyā,Na bhavissati na ca me bhavissati;Anupubbavihāri tattha so,Kāleneva tare visattikan”ti.

Ud 7.9 · The Well

Ud 7.9 · Udapānasutta

So I have heard. At one time the Buddha was wandering in the land of the Mallas together with a large Saṅgha of mendicants when he arrived at a brahmin town of the Mallas named Thūṇa. The brahmins and householders of Thūṇa heard: “It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—while wandering in the land of the Mallas has arrived at Thūṇa, together with a large Saṅgha of mendicants.” They filled the well with grass and hay right to the top, thinking, “Don’t let these shavelings, these fake ascetics drink the water.”

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena thūṇaṁ nāma mallānaṁ brāhmaṇagāmo tadavasari. Assosuṁ kho thūṇeyyakā brāhmaṇagahapatikā: “samaṇo khalu, bho, gotamo sakyaputto sakyakulā pabbajito mallesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ thūṇaṁ anuppatto”ti. (…) Udapānaṁ tiṇassa ca bhusassa ca yāva mukhato pūresuṁ: “mā te muṇḍakā samaṇakā pānīyaṁ apaṁsū”ti.

And then the Buddha left the road, went to the root of a tree, and sat down on the seat spread out. When he was seated he said to Venerable Ānanda: “Go on then, Ānanda, fetch me some water from that well.”

Atha kho bhagavā maggā okkamma yena rukkhamūlaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, etamhā udapānā pānīyaṁ āharā”ti.

When he said this, Venerable Ānanda said to the Buddha, “Just now, sir, the brahmins and householders of Thūṇa filled the well with grass and hay right to the top, thinking, ‘Don’t let these shavelings, these fake ascetics drink the water.’”

Evaṁ vutte, āyasmā ānando bhagavantaṁ etadavoca: “idāni so, bhante, udapāno thūṇeyyakehi brāhmaṇagahapatikehi tiṇassa ca bhusassa ca yāva mukhato pūrito: ‘mā te muṇḍakā samaṇakā pānīyaṁ apaṁsū’”ti.

For a second time … For a third time, the Buddha said to Ānanda: “Go on then, Ānanda, fetch me some water from that well.” “Yes, sir,” replied Ānanda. Taking his bowl he went to the well. As he approached the well, all the grass and hay erupted out of the well-mouth. The water stood transparent, unclouded, and clear right up to the top, seeming to overflow.

Dutiyampi kho …pe… tatiyampi kho bhagavā āyasmantaṁ ānandaṁ āmantesi: “iṅgha me tvaṁ, ānanda, etamhā udapānā pānīyaṁ āharā”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissutvā pattaṁ gahetvā yena so udapāno tenupasaṅkami. Atha kho so udapāno āyasmante ānande upasaṅkamante sabbaṁ taṁ tiṇañca bhusañca mukhato ovamitvā acchassa udakassa anāvilassa vippasannassa yāva mukhato pūrito vissandanto maññe aṭṭhāsi.

Then Venerable Ānanda thought, “Oh lord, how incredible, how amazing! The Realized One has such psychic power and might! For when I approached this well, all the grass and hay erupted out of the well-mouth. The water stood transparent, unclouded, and clear right up to the top, seeming to overflow.” Gathering a bowl of drinking water he went back to the Buddha, and said to him, “It’s incredible, sir, it’s amazing! The Realized One has such psychic power and might! For when I approached that well, all the grass and hay erupted out of the well-mouth. The water stood transparent, unclouded, and clear right up to the top, seeming to overflow. Drink the water, Blessed One! Drink the water, Holy One!”

Atha kho āyasmato ānandassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi so udapāno mayi upasaṅkamante sabbaṁ taṁ tiṇañca bhusañca mukhato ovamitvā acchassa udakassa anāvilassa vippasannassa yāva mukhato pūrito vissandanto maññe ṭhito”ti. Pattena pānīyaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante, tathāgatassa mahiddhikatā mahānubhāvatā. Ayañhi so, bhante, udapāno mayi upasaṅkamante sabbaṁ taṁ tiṇañca bhusañca mukhato ovamitvā acchassa udakassa anāvilassa vippasannassa yāva mukhato pūrito vissandanto maññe aṭṭhāsi. Pivatu bhagavā pānīyaṁ, pivatu sugato pānīyan”ti.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“What difference would a well makeif water is there all the time?Having cut off craving at the root,who would go out on a quest?”

“Kiṁ kayirā udapānena,Āpā ce sabbadā siyuṁ;Taṇhāya mūlato chetvā,Kissa pariyesanaṁ care”ti.

Ud 7.10 · King Udena

Ud 7.10 · Utenasutta

So I have heard. At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Now at that time, while King Udena was visiting a park, his royal compound burned down. Five hundred women died, with Queen Sāmāvatī at their head.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. Tena kho pana samayena rañño utenassa uyyānagatassa antepuraṁ daḍḍhaṁ hoti, pañca ca itthisatāni kālaṅkatāni honti sāmāvatīpamukhāni.

Then several mendicants robed up in the morning and, taking their bowls and robes, entered Kosambī for alms. Then, after the meal, when they returned from almsround, they went up to the Buddha, bowed, sat down to one side, and told him had happened. They asked the Buddha, “Sir, where have those laywomen been reborn in the next life?”

Atha kho sambahulā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya kosambiṁ piṇḍāya pāvisiṁsu. Kosambiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, rañño utenassa uyyānagatassa antepuraṁ daḍḍhaṁ, pañca ca itthisatāni kālaṅkatāni sāmāvatīpamukhāni. Tāsaṁ, bhante, upāsikānaṁ kā gati ko abhisamparāyo”ti?

“Among those laywomen there were stream-enterers, once-returners, and non-returners. None of those laywomen died without some fruit of the practice.”

“Santettha, bhikkhave, upāsikāyo sotāpannā, santi sakadāgāminiyo, santi anāgāminiyo. Sabbā tā, bhikkhave, upāsikāyo anipphalā kālaṅkatā”ti.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“The world is caught up in delusion,but is looked on as making sense.The fool caught up in attachmentis surrounded by darkness.It seems as if eternal,but for one who sees, there is nothing.”

“Mohasambandhano loko,bhabbarūpova dissati;Upadhibandhano bālo,tamasā parivārito;Sassatoriva khāyati,passato natthi kiñcanan”ti.

Ud 8.1 · About Extinguishment (1st)

Ud 8.1 · Paṭhamanibbānapaṭisaṁyuttasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Tedha bhikkhū aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“There is, mendicants, that dimension where there is no earth, no water, no fire, no wind; no dimension of infinite space, no dimension of infinite consciousness, no dimension of nothingness, no dimension of neither perception nor non-perception; no this world, no other world, no moon or sun. There, mendicants, I say there is no coming or going or remaining or passing away or reappearing. It is not established, does not proceed, and has no support. Just this is the end of suffering.”

“Atthi, bhikkhave, tadāyatanaṁ, yattha neva pathavī, na āpo, na tejo, na vāyo, na ākāsānañcāyatanaṁ, na viññāṇañcāyatanaṁ, na ākiñcaññāyatanaṁ, na nevasaññānāsaññāyatanaṁ, nāyaṁ loko, na paraloko, na ubho candimasūriyā. Tatrāpāhaṁ, bhikkhave, neva āgatiṁ vadāmi, na gatiṁ, na ṭhitiṁ, na cutiṁ, na upapattiṁ; appatiṭṭhaṁ, appavattaṁ, anārammaṇamevetaṁ. Esevanto dukkhassā”ti.

Ud 8.2 · About Extinguishment (2nd)

Ud 8.2 · Dutiyanibbānapaṭisaṁyuttasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Tedha bhikkhū aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“It’s hard to see what they call the ‘uninclined’,for the truth is not easy to see.For one who has penetrated craving,who knows and sees, there is nothing.”

“Duddasaṁ anataṁ nāma,na hi saccaṁ sudassanaṁ;Paṭividdhā taṇhā jānato,passato natthi kiñcanan”ti.

Ud 8.3 · About Extinguishment (3rd)

Ud 8.3 · Tatiyanibbānapaṭisaṁyuttasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Tedha bhikkhū aṭṭhiṁ katvā, manasi katvā, sabbaṁ cetaso samannāharitvā, ohitasotā dhammaṁ suṇanti.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“There is, mendicants, freedom from rebirth, freedom from what has been produced, made, and conditioned. If there were no freedom from rebirth, freedom from what has been produced, made, and conditioned, then you would find no escape here from rebirth, from what has been produced, made, and conditioned. But since there is freedom from rebirth, freedom from what has been produced, made, and conditioned, an escape is found from rebirth, from what has been produced, made, and conditioned.”

“Atthi, bhikkhave, ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ. No cetaṁ, bhikkhave, abhavissa ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyatī”ti.

Ud 8.4 · About Extinguishment (4th)

Ud 8.4 · Catutthanibbānapaṭisaṁyuttasutta

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Now at that time the Buddha was educating, encouraging, firing up, and inspiring the mendicants with a Dhamma talk about extinguishment. And those mendicants were paying attention, applying the mind, concentrating wholeheartedly, and actively listening.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhagavā bhikkhū nibbānapaṭisaṁyuttāya dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti. Tedha bhikkhū aṭṭhiṁ katvā manasi katvā sabbaṁ cetaso samannāharitvā ohitasotā dhammaṁ suṇanti.

Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:

“For the dependent there is quivering. For the independent there’s no quivering. When there’s no quivering there is tranquility. When there is tranquility there’s no inclination. When there’s no inclination, there’s no coming and going. When there’s no coming and going, there’s no passing away and reappearing. When there’s no passing away and reappearing there’s no this life or the next or between the two. Just this is the end of suffering.”

“Nissitassa calitaṁ, anissitassa calitaṁ natthi. Calite asati passaddhi, passaddhiyā sati nati na hoti. Natiyā asati āgatigati na hoti. Āgatigatiyā asati cutūpapāto na hoti. Cutūpapāte asati nevidha na huraṁ na ubhayamantarena. Esevanto dukkhassā”ti.