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30.Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho.
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I have heard that on one occasion, the Blessed One was staying at Uruvelā on the bank of the Nerañjarā River at the root of the Bodhi tree–the tree of awakening–newly awakened.
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Tena kho pana samayena bhagavā sattāhaṃ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṃvedī.
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And on that occasion he sat at the root of the Bodhi tree for seven days in one session, sensitive to the bliss of release.
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Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā buddhacakkhunā lokaṃ volokesi.
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Then, with the passing of seven days, after emerging from that concentration, he surveyed the world with the eye of an Awakened One.
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Addasā kho bhagavā buddhacakkhunā volokento satte anekehi santāpehi santappamāne, anekehi ca pariḷāhehi pariḍayhamāne – rāgajehipi, dosajehipi, mohajehipi [mohajehipīti (sabbattha)].
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As he did so, he saw living beings burning with the many fevers and aflame with the many fires born of passion, aversion, & delusion.
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Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
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Then, on realizing the significance of that, he on that occasion exclaimed:
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"Ayaṃ loko santāpajāto,
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This world is burning.
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Phassapareto rogaṃ vadati attato;
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Afflicted by contact, it calls disease a ‘self.’
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Yena yena hi maññati [yena hi maññati (syā. pī.)],
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By whatever means it supposes [anything],
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Tato taṃ hoti aññathā.
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it becomes otherwise than that.1
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"Aññathābhāvī bhavasatto loko,
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Becoming otherwise, the world is attached to becoming,
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Bhavapareto bhavamevābhinandati;
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afflicted by becoming, and yet delights in that very becoming.
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Yadabhinandati taṃ bhayaṃ,
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Where there’s delight, there is fear.
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Yassa bhāyati taṃ dukkhaṃ;
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What one fears is stressful.
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Bhavavippahānāya kho panidaṃ brahmacariyaṃ vussati".
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This holy life is lived for the abandoning of becoming.
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"'Ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṃsu, sabbe te avippamuttā bhavasmā'ti vadāmi.
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Whatever contemplatives or brahmans say that liberation from becoming is by means of becoming, all of them are not released from becoming, I say.
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'Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṃsu, sabbe te anissaṭā bhavasmā'ti vadāmi.
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And whatever contemplatives or brahmans say that escape from becoming is by means of non-becoming, all of them have not escaped from becoming, I say.
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"Upadhiñhi paṭicca dukkhamidaṃ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo.
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For this stress comes into play in dependence on every acquisition.2 With the ending of every clinging/sustenance, there’s no stress coming into play.
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Lokamimaṃ passa; puthū avijjāya paretā bhūtā bhūtaratā aparimuttā; ye hi keci bhavā sabbadhi sabbatthatāya sabbe te bhavā aniccā dukkhā vipariṇāmadhammā"ti.
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Look at this world: Beings, afflicted with thick ignorance, are unreleased from passion for what has come to be. All levels of becoming, anywhere, in any way, are inconstant, stressful, subject to change.
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"Evametaṃ yathābhūtaṃ, sammappaññāya passato;
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Seeing this–as it’s come to be–
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Bhavataṇhā pahīyati, vibhavaṃ nābhinandati.
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with right discernment, one abandons craving for becoming and doesn’t delight in non-becoming.3
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"Sabbaso taṇhānaṃ khayā,
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From the total ending of craving
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Asesavirāganirodho nibbānaṃ;
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comes fading & cessation without remainder: unbinding.
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Tassa nibbutassa bhikkhuno,
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For the monk unbound
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Anupādā [anupādānā (sī.)] punabbhavo na hoti;
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through lack of clinging/sustenance, there’s no further becoming.
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Abhibhūto māro vijitasaṅgāmo,
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He has conquered Māra, won the battle,
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Upaccagā sabbabhavāni tādī"ti. dasamaṃ;
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having gone beyond becomings : Such.
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Nandavaggo tatiyo niṭṭhito.
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Tassuddānaṃ –
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Kammaṃ nando yasojo ca, sāriputto ca kolito;
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Pilindo [pilindi (sī.)] kassapo piṇḍo, sippaṃ lokena te dasāti.
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