“Ko pana so, bho kaccāna, lokasmiṁ yo imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti? “Who in the world has gone beyond the insistence on sensual desire and the insistence on views?” “Atthi, brāhmaṇa, puratthimesu janapadesu sāvatthī nāma nagaraṁ. “In the eastern lands there is a city called Sāvatthī. Tattha so bhagavā etarahi viharati arahaṁ sammāsambuddho. There the Blessed One is now staying, the perfected one, the fully awakened Buddha. So hi, brāhmaṇa, bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṁ samatikkanto”ti. He, brahmin, has gone beyond the insistence on sensual desire and the insistence on views.”
‘ko nu kho loke assādo, ko ādīnavo, kiṁ nissaraṇan’ti? ‘What’s the gratification in the world? What’s the drawback? What’s the escape?’ Tassa mayhaṁ, bhikkhave, etadahosi: Then it occurred to me: ‘yaṁ kho lokaṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ loke assādo. ‘The pleasure and happiness that arise from the world: this is its gratification. lokaṁ → loke (bj, sya-all, km, pts1ed) Yaṁ loko anicco dukkho vipariṇāmadhammo, ayaṁ loke ādīnavo. That the world is impermanent, suffering, and perishable: this is its drawback. loko → loke (pts1ed, mr)
Pañcime, brāhmaṇā, kāmaguṇā ariyassa vinaye lokoti vuccati. These five kinds of sensual stimulation are called the world in the training of the Noble One. Katame pañca? What five? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā; Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. sotaviññeyyā saddā …pe… Sounds known by the ear … ime kho, brāhmaṇā, pañca kāmaguṇā ariyassa vinaye lokoti vuccati. These five kinds of sensual stimulation are called the world in the training of the Noble One. Idha, brāhmaṇā, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Take a mendicant who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Ayaṁ vuccati, brāhmaṇā, ‘bhikkhu lokassa antamāgamma, lokassa ante viharati’. This is called a mendicant who, having gone to the end of the world, meditates at the end of the world. Tamaññe evamāhaṁsu: Others say of them:
Evarūpā ca te, bhikkhave, bhikkhū satthārotipi vuccanti, satthavāhātipi vuccanti, raṇañjahātipi vuccanti, tamonudātipi vuccanti, ālokakarātipi vuccanti, obhāsakarātipi vuccanti, pajjotakarātipi vuccanti, ukkādhārātipi vuccanti, pabhaṅkarātipi vuccanti, ariyātipi vuccanti, cakkhumantotipi vuccantī”ti. Such mendicants are called ‘teachers’, ‘leaders of the caravan’, ‘vice-discarders’, ‘dispellers of darkness’, ‘bringers of light’, ‘luminaries’, ‘lamps’, ‘candlebearers’, ‘beacons’, ‘noble ones’, and ‘clear-eyed ones’.” Etamatthaṁ bhagavā avoca. The Buddha spoke this matter. Tatthetaṁ iti vuccati: On this it is said: “Pāmojjakaraṇaṁ ṭhānaṁ, “This is a reason for joy Pāmojjakaraṇaṁ ṭhānaṁ → pāmojjakaraṇaṭṭhānaṁ (bj, sya-all); pāmujjakaraṇaṁ ṭhānaṁ (pts-vp-pli1) "
Lokantagū pāragatoti vuccatī”ti. and gone to the end of the world, is called ‘one who has gone beyond’.” Ayampi attho vutto bhagavatā, iti me sutanti. This too is a matter that was spoken by the Blessed One: that is what I heard. " Dasamaṁ. "
Atha ko carahi devamanussaloke, then who exactly in the world of gods and humans Atāri jātiñca jarañca mārisa; has crossed over rebirth and old age, good sir? Pucchāmi taṁ bhagavā brūhi me taṁ”. I ask you, Blessed One; please tell me this.” “Saṅkhāya lokasmi paroparāni, “Having appraised the world high and low,” paroparāni → parovarāni (bj, sya-all, pts-vp-pli1) "
Kathaṅkathiṁ dhotaka kañci loke; in the world who has doubts, Dhotaka. Dhammañca seṭṭhaṁ abhijānamāno, But when you understand the best of teachings, abhijānamāno → ājānamāno (bj, sya-all, pts-vp-pli1) " Evaṁ tuvaṁ oghamimaṁ taresi”. you shall cross this flood.” “Anusāsa brahme karuṇāyamāno, “Teach me, brahmin, out of compassion,
Atha ko carahi devamanussaloke; Then who exactly in the world of gods and humans Atāri jātiñca jarañca mārisa, has crossed over rebirth and old age, good sir? Pucchāmi taṁ bhagavā brūhi me taṁ”. I ask you, Blessed One; please tell me this.” “Nāhaṁ sabbe samaṇabrāhmaṇāse, “I don’t say that all ascetics and brahmins,”
“‘Loko, loko’ti, bhante, vuccati. “Sir, they speak of this thing called ‘the world’. Kittāvatā nu kho, bhante, loko vā assa lokapaññatti vā”ti? How do we define the world or what is known as the world?” “Yattha kho, samiddhi, atthi cakkhu, atthi rūpā, atthi cakkhuviññāṇaṁ, atthi cakkhuviññāṇaviññātabbā dhammā, atthi tattha loko vā lokapaññatti vāti …pe… “Samiddhi, where there is the eye, sights, eye consciousness, and phenomena to be known by eye consciousness, there is the world or what is known as the world. atthi jivhā …pe… Where there is the ear … nose … tongue … body …
“‘Loko, loko’ti, bhante, vuccati. “Sir, they speak of this thing called ‘the world’. Kittāvatā nu kho, bhante, lokoti vuccatī”ti? How is the world defined?” “‘Lujjatī’ti kho, bhikkhu, tasmā lokoti vuccati. “It wears away, mendicant, that’s why it’s called ‘the world’. Kiñca lujjati? And what is wearing away? Cakkhu kho, bhikkhu, lujjati. The eye is wearing away. Rūpā lujjanti, cakkhuviññāṇaṁ lujjati, cakkhusamphasso lujjati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi lujjati …pe… Sights … eye consciousness … eye contact is wearing away. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also wearing away. Lujjatīti kho, bhikkhu, tasmā lokoti vuccatī”ti. It wears away, mendicant, that’s why it’s called ‘the world’.” " Navamaṁ. "
“‘Loko, loko’ti, bhante, vuccati. “Sir, they speak of this thing called ‘the world’. Kittāvatā nu kho, bhante, lokoti vuccatī”ti? How is the world defined?” “Yaṁ kho, ānanda, palokadhammaṁ, ayaṁ vuccati ariyassa vinaye loko. “Ānanda, that which is liable to wear out is called the world in the training of the Noble One. Kiñca, ānanda, palokadhammaṁ? And what is liable to wear out? Cakkhu kho, ānanda, palokadhammaṁ, rūpā palokadhammā, cakkhuviññāṇaṁ palokadhammaṁ, cakkhusamphasso palokadhammo, yampidaṁ cakkhusamphassapaccayā …pe… tampi palokadhammaṁ …pe… The eye is liable to wear out. Sights … eye consciousness … eye contact is liable to wear out. The painful, pleasant, or neutral feeling that arises conditioned by eye contact is also liable to wear out. jivhā palokadhammā, rasā palokadhammā, jivhāviññāṇaṁ palokadhammaṁ, jivhāsamphasso palokadhammo, yampidaṁ jivhāsamphassapaccayā …pe… tampi palokadhammaṁ …pe… The ear … nose … tongue … body … Yaṁ kho, ānanda, palokadhammaṁ, ayaṁ vuccati ariyassa vinaye loko”ti. That which is liable to wear out is called the world in the training of the Noble One.” " Paṭhamaṁ. "
“‘suñño loko, suñño loko’ti, bhante, vuccati. “Sir, they say that ‘the world is empty’. Kittāvatā nu kho, bhante, suñño lokoti vuccatī”ti? What does the saying ‘the world is empty’ refer to?” “Yasmā ca kho, ānanda, suññaṁ attena vā attaniyena vā tasmā suñño lokoti vuccati. “Ānanda, they say that ‘the world is empty’ because it’s empty of self or what belongs to self. Kiñca, ānanda, suññaṁ attena vā attaniyena vā? And what is empty of self or what belongs to self? Cakkhu kho, ānanda, suññaṁ attena vā attaniyena vā. The eye, Rūpā suññā attena vā attaniyena vā, cakkhuviññāṇaṁ suññaṁ attena vā attaniyena vā, cakkhusamphasso suñño attena vā attaniyena vā …pe… sights, eye consciousness, and eye contact are empty of self or what belongs to self. … Yasmā ca kho, ānanda, suññaṁ attena vā attaniyena vā, tasmā suñño lokoti vuccatī”ti. They say that ‘the world is empty’ because it’s empty of self or what belongs to self.” " Dutiyaṁ. "
ayaṁ vuccati ariyassa vinaye loko. is called the world in the training of the Noble One. Kena cāvuso, lokasmiṁ lokasaññī hoti lokamānī? And through what in the world do you perceive the world and conceive the world? Cakkhunā kho, āvuso, lokasmiṁ lokasaññī hoti lokamānī. Through the eye in the world you perceive the world and conceive the world. Sotena kho, āvuso … Through the ear … ayaṁ vuccati ariyassa vinaye loko. is called the world in the training of the Noble One. Yaṁ kho vo, āvuso, bhagavā saṅkhittena uddesaṁ uddisitvā vitthārena atthaṁ avibhajitvā uṭṭhāyāsanā vihāraṁ paviṭṭho: When the Buddha gave this brief passage for recitation, then entered his dwelling without explaining the meaning in detail: ‘nāhaṁ, bhikkhave, gamanena lokassa antaṁ ñāteyyaṁ, daṭṭheyyaṁ, patteyyanti vadāmi. ‘Mendicants, I say it’s not possible to know or see or reach the end of the world by traveling. Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti, But I also say there’s no making an end of suffering without reaching the end of the world.’
Evameva kho, bhikkhave, yaṁ loke piyarūpaṁ sātarūpaṁ, ayaṁ vuccati ariyassa vinaye kaṇṭako”ti. In the same way, whatever in the world seems nice and pleasant is called a thorn in the training of the Noble One. Iti viditvā saṁvaro ca asaṁvaro ca veditabbo. When they understand what a thorn is, they should understand restraint and lack of restraint. viditvā → kaṇḍako. taṁ kaṇḍakoti iti viditvā (bj) | saṁvaro ca asaṁvaro ca → asaṁvaro ca saṁvaro ca (sya-all) Kathañca, bhikkhave, asaṁvaro hoti? And how is someone unrestrained? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā piyarūpe rūpe adhimuccati, appiyarūpe rūpe byāpajjati, anupaṭṭhitakāyassati ca viharati parittacetaso, Take a mendicant who sees a sight with the eye. If it’s pleasant they hold on to it, but if it’s unpleasant they dislike it. They live with mindfulness of the body unestablished and their heart restricted.