1"Bhikkhus, the uninstructed worldling speaks of these three perils that separate mother and son. [n.439] Tīṇ’imāni bhikkhave amātāputtikāni bhayānī ti assutavā puthujjano bhāsati. Lit. "There are these three (things) that the uninstructed worldling speaks of as ‘without-mother-and-son perils.’" What three.

(1) "There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, the mother does not find her son and the son does not find his mother. This is the first peril that separates mother and son of which the uninstructed worldling speaks.

2(2) "Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, the mother does not find her son and the son does not find his mother. This is the second peril that separates mother and son of which the uninstructed worldling speaks.

3(3) "Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, the mother does not find her son and the son does not find his mother. This is the third peril that separates mother and son of which the uninstructed worldling speaks.

"These are the three perils that separate mother and son of which the uninstructed worldling speaks.

4"There are, bhikkhus, these three perils when mother and son reconnect that the uninstructed worldling speaks of as perils that separate mother and son. [n.440] Tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānī ti assutavā puthujjano bhāsati. Literally: "There are three with-mother-andson perils that the uninstructed worldling speaks of as ‘withoutmother-and-son perils.’" The perils are obviously the great fire, the flood, and the turbulence. Since these initially separate mother and son, one can call them "perils that separate mother and son." But since, in the end, mother and son find one another, one can also call them perils when mother and son reconnect. What three?

(1) "There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the first peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.

5(2) "Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the second peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.

6(3) "Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the third peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.

"These are the three perils when mother and son reconnect that the uninstructed worldling speak of as perils that separate mother and son.

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7"There are, bhikkhus, these three perils that separate mother and son. [n.441] Mp: "Having shown in a provisional way (pariyāyato) the perils that separate mother and son, he now shows in a non-provisional way (nippariyāyena) the perils that separate mother and son." What three? The peril of old age, the peril of illness, and the peril of death.

(1) "When the son is growing old, the mother cannot fulfill her wish: ‘Let me grow old, but may my son not grow old!’ And when the mother is growing old, the son cannot fulfill his wish: ‘Let me grow old, but may my mother not grow old!’

8(2) "When the son has fallen ill, the mother cannot fulfill her wish: ‘Let me fall ill, but may my son not fall ill!’ And when the mother has fallen ill, the son cannot fulfill his wish: ‘Let me fall ill, but may my mother not fall ill!’

9(3) "When the son is dying, the mother cannot fulfill her wish: ‘Let me die, but may my son not die!’ And when the mother is dying, the son cannot fulfill his wish: ‘Let me die, but may my mother not die!.

"These are the three perils that separate mother and son.

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10"There is a path, bhikkhus, there is a way that leads to the abandoning and overcoming of these three perils when mother and son reconnect and of these three perils that separate mother and son. And what is the path and way? It is just this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the path and way that leads to the abandoning and overcoming of these three perils when mother and son reconnect and of these three perils that separate mother and son."

1"Tīṇimāni, bhikkhave, amātāputtikāni bhayānīti assutavā puthujjano bhāsati. Katamāni tīṇi.

Hoti so, bhikkhave, samayo yaṁ mahāaggiḍāho vuṭṭhāti. Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. Idaṁ, bhikkhave, paṭhamaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.

2Puna caparaṁ, bhikkhave, hoti so samayo yaṁ mahāmegho vuṭṭhāti. Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. Mahāudakavāhake kho pana, bhikkhave, sañjāyante tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. Idaṁ, bhikkhave, dutiyaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.

3Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu tattha mātāpi puttaṁ nappaṭilabhati, puttopi mātaraṁ nappaṭilabhati. Idaṁ, bhikkhave, tatiyaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.

Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti assutavā puthujjano bhāsati.

4Tāni kho panimāni, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati. Katamāni tīṇi.

Hoti so, bhikkhave, samayo yaṁ mahāaggiḍāho vuṭṭhāti. Mahāaggiḍāhe kho pana, bhikkhave, vuṭṭhite tena gāmāpi ḍayhanti nigamāpi ḍayhanti nagarāpi ḍayhanti. Gāmesupi ḍayhamānesu nigamesupi ḍayhamānesu nagaresupi ḍayhamānesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. Idaṁ, bhikkhave, paṭhamaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.

5Puna caparaṁ, bhikkhave, hoti so samayo yaṁ mahāmegho vuṭṭhāti. Mahāmeghe kho pana, bhikkhave, vuṭṭhite mahāudakavāhako sañjāyati. Mahāudakavāhake kho pana, bhikkhave, sañjāte tena gāmāpi vuyhanti nigamāpi vuyhanti nagarāpi vuyhanti. Gāmesupi vuyhamānesu nigamesupi vuyhamānesu nagaresupi vuyhamānesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. Idaṁ, bhikkhave, dutiyaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.

6Puna caparaṁ, bhikkhave, hoti so samayo yaṁ bhayaṁ hoti aṭavisaṅkopo, cakkasamāruḷhā jānapadā pariyāyanti. Bhaye kho pana, bhikkhave, sati aṭavisaṅkope cakkasamāruḷhesu jānapadesu pariyāyantesu hoti so samayo yaṁ kadāci karahaci mātāpi puttaṁ paṭilabhati, puttopi mātaraṁ paṭilabhati. Idaṁ, bhikkhave, tatiyaṁ samātāputtikaṁyeva bhayaṁ amātāputtikaṁ bhayanti assutavā puthujjano bhāsati.

Imāni kho, bhikkhave, tīṇi samātāputtikāniyeva bhayāni amātāputtikāni bhayānīti assutavā puthujjano bhāsati.

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7Tīṇimāni, bhikkhave, amātāputtikāni bhayāni. Katamāni tīṇi? Jarābhayaṁ, byādhibhayaṁ, maraṇabhayanti.

Na, bhikkhave, mātā puttaṁ jīramānaṁ evaṁ labhati: ‘Ahaṁ jīrāmi, mā me putto jīrī’ti; putto vā pana mātaraṁ jīramānaṁ na evaṁ labhati: ‘Ahaṁ jīrāmi, mā me mātā jīrī’ti.

8Na, bhikkhave, mātā puttaṁ byādhiyamānaṁ evaṁ labhati: ‘Ahaṁ byādhiyāmi, mā me putto byādhiyī’ti; putto vā pana mātaraṁ byādhiyamānaṁ na evaṁ labhati: ‘Ahaṁ byādhiyāmi, mā me mātā byādhiyī’ti.

9Na, bhikkhave, mātā puttaṁ mīyamānaṁ evaṁ labhati: ‘Ahaṁ mīyāmi, mā me putto mīyī’ti; putto vā pana mātaraṁ mīyamānaṁ na evaṁ labhati: ‘Ahaṁ mīyāmi, mā me mātā mīyī’ti.

Imāni kho, bhikkhave, tīṇi amātāputtikāni bhayānīti.

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10Atthi, bhikkhave, maggo atthi paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattati. Katamo ca, bhikkhave, maggo katamā ca paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattati? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. Ayaṁ kho, bhikkhave, maggo ayaṁ paṭipadā imesañca tiṇṇaṁ samātāputtikānaṁ bhayānaṁ imesañca tiṇṇaṁ amātāputtikānaṁ bhayānaṁ pahānāya samatikkamāya saṁvattatī"ti.

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Dutiyaṁ.