Ekaṁ samayaṁ bhagavā antarā ca ukkaṭṭhaṁ antarā ca setabyaṁ addhānamaggappaṭipanno hoti. At one time the Buddha was traveling along the road between Ukkaṭṭhā and Setavyā,
“Yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṁ vā daṭṭhuṁ vā pāpuṇituṁ vā”ti? “Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?” “Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī”ti. “Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.” ‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti. ‘I will reach the end of the world by traveling.’ So kho ahaṁ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāyeva kālaṅkato. I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world. “‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyan’ti vadāmi. “Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn. lokassanto kudācanaṁ; be reached by traveling.
‘yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṁ vā daṭṭhuṁ vā pāpuṇituṁ vā’ti? ‘Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?’ …
Ekaṁ samayaṁ bhagavā antarā ca madhuraṁ antarā ca verañjaṁ addhānamaggappaṭipanno hoti. At one time the Buddha was traveling along the road between Madhurā and Verañjā,
“Ko nu kho, bhante, hetu ko paccayo, yena mātugāmo neva sabhāyaṁ nisīdati, na kammantaṁ payojeti, na kambojaṁ gacchatī”ti? “Sir, what is the cause, what is the reason why females don’t attend council meetings, work for a living, or travel to Persia?” ayaṁ kho, ānanda, hetu ayaṁ paccayo, yena mātugāmo neva sabhāyaṁ nisīdati, na kammantaṁ payojeti, na kambojaṁ gacchatī”ti. This is the cause, this is the reason why females don’t attend council meetings, work for a living, or travel to Persia.”
Yathārūpaṁ parisaṁ alaṁ yojanagaṇanānipi dassanāya gantuṁ api puṭosenāpi, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā. An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a shoulder bag. tathārūpāyaṁ, bhikkhave, parisā → etthantare pāṭho si, sya-all, km, pts1ed potthakesu "
So addhānamaggappaṭipanno bherisaddaṁ suṇeyya. While traveling along a road they hear the sound of drums. So addhānamaggappaṭipanno saṅkhasaddaṁ suṇeyya. While traveling along a road they hear the sound of horns.
Addhānakkhamo hoti, padhānakkhamo hoti, appābādho hoti, asitaṁ pītaṁ khāyitaṁ sāyitaṁ sammā pariṇāmaṁ gacchati, caṅkamādhigato samādhi ciraṭṭhitiko hoti. You get fit for traveling, fit for striving in meditation, and healthy. What’s eaten, drunk, chewed, and tasted is properly digested. And immersion gained while walking lasts long.
So ārāmaṁ gacchanto appatvāva ārāmaṁ antarāmagge sikkhādubbalyaṁ āvikatvā sikkhaṁ paccakkhāya hīnāyāvattati. But while traveling on the road, before he reaches the monastery he declares his inability to continue training. He rejects it and returns to a lesser life.
Uppanno rāgo duppaṭivinodayo, uppanno doso duppaṭivinodayo, uppanno moho duppaṭivinodayo, uppannaṁ paṭibhānaṁ duppaṭivinodayaṁ, uppannaṁ gamikacittaṁ duppaṭivinodayaṁ. Greed, hate, delusion, the feeling of being inspired to speak out, and thoughts of traveling.
Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno. Suppose a person was traveling along a road, and they were sick, suffering, gravely ill. Tamenaṁ aññataro puriso passeyya addhānamaggappaṭipanno. Then another person traveling along the road sees them,
Addasā kho bhagavā addhānamaggappaṭipanno aññatarasmiṁ padese mahantaṁ sālavanaṁ; While traveling along a road the Buddha saw a large sal grove in a certain spot.
‘macchiko macchabandho macche vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṁ vā bhogakkhandhaṁ ajjhāvasanto’”ti? of a fish dealer selling fish that he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?” ‘goghātako gāvo vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṁ vā bhogakkhandhaṁ ajjhāvasanto’”ti? of a butcher of cattle selling cattle that he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?” māgaviko mage vadhitvā vadhitvā vikkiṇamāno tena kammena tena ājīvena hatthiyāyī vā assayāyī vā rathayāyī vā yānayāyī vā bhogabhogī vā mahantaṁ vā bhogakkhandhaṁ ajjhāvasanto’”ti? or a deer-hunter selling deer which he killed himself who, by means of that work and livelihood, got to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune?” mage → mige (sya-all, km, pts1ed) Te hi nāma so, bhikkhave, tiracchānagate pāṇe vajjhe vadhāyupanīte pāpakena manasānupekkhamāno neva hatthiyāyī bhavissati na assayāyī na rathayāyī na yānayāyī na bhogabhogī, na mahantaṁ bhogakkhandhaṁ ajjhāvasissati. By regarding even animals led to the slaughter with bad intentions he did not get to travel by elephant, horse, chariot, or vehicle, or to enjoy wealth, or to live off a large fortune. nāma → idaṁ padaṁ bahūsu, manasānupekkhamāno → tasmā so (sya-all, mr) | bhavissati → hoti (sya-all, mr) | ajjhāvasissati → ajjhāvasati (sya-all, mr)
Seyyathāpi, brāhmaṇa, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī, natthi so khaṇo vā layo vā muhutto vā yaṁ sā āvattati, atha kho sā gacchateva vattateva sandateva; It’s like a mountain river traveling far, flowing fast, carrying all before it. It doesn’t turn back—not for a moment, a second, an instant—but runs, rolls, and flows on. sā → yāya (mr) | āvattati → tharati (bj); dharati (sya-all); āramati (pts1ed); avatiṭṭheyya (?)
Anupubbena cārikaṁ caramāno yena vesālī tadavasari. Traveling stage by stage, he arrived at Vesālī, Anupubbena yena vesālī mahāvanaṁ kūṭāgārasālā tenupasaṅkami. Traveling stage by stage, she arrived at Vesālī and went to the Great Wood, the hall with the peaked roof.
‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti. ‘I will reach the end of the world by traveling.’ So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarā kālaṁ kareyya. Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world. ‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti. ‘I will reach the end of the world by traveling.’ So aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarā kālaṁ kareyya. Though he’d travel for his whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—he’d die along the way, never reaching the end of the world.
“Dūratopi kho mayaṁ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. “Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. “Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
ekaṁ samayaṁ bhagavā antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. At one time the Buddha was traveling along the road between Rājagaha and Nāḷandā together with a large Saṅgha of five hundred mendicants. Suppiyopi kho paribbājako antarā ca rājagahaṁ antarā ca nāḷandaṁ addhānamaggappaṭipanno hoti saddhiṁ antevāsinā brahmadattena māṇavena. The wanderer Suppiya was also traveling along the same road, together with his pupil, the brahmin student Brahmadatta.
Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. Seyyathāpi, mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi. Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’
Seyyathāpi, māṇava, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat. Seyyathāpi, māṇava, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa—bherisaddo itipi mudiṅgasaddo itipi saṅkhapaṇavadindimasaddo itipi. Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’ itipi → itipīti (mr)
Tena kho pana samayena pukkuso mallaputto āḷārassa kālāmassa sāvako kusinārāya pāvaṁ addhānamaggappaṭipanno hoti. Now at that time Pukkusa the Malla, a disciple of Āḷāra Kālāma, was traveling along the road from Kusinārā to Pāvā. Bhūtapubbaṁ, bhante, āḷāro kālāmo addhānamaggappaṭipanno maggā okkamma avidūre aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi. Once it so happened that Āḷāra Kālāma, while traveling along a road, left the road and sat at the root of a nearby tree for the day’s meditation. Tena kho pana samayena āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno hoti mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Now at that time Venerable Mahākassapa was traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants. Tena kho pana samayena aññataro ājīvako kusinārāya mandāravapupphaṁ gahetvā pāvaṁ addhānamaggappaṭipanno hoti. Now at that time a certain Ājīvaka ascetic had picked up a Flame Tree flower in Kusinārā and was traveling along the road to Pāvā. ‘ayaṁ āyasmā mahākassapo pāvāya kusināraṁ addhānamaggappaṭipanno mahatā bhikkhusaṅghena saddhiṁ pañcamattehi bhikkhusatehi. Venerable Mahākassapa is traveling along the road from Pāvā to Kusinārā together with a large Saṅgha of five hundred mendicants.
Bhūtapubbaṁ, rājañña, aññataro saṅkhadhamo saṅkhaṁ ādāya paccantimaṁ janapadaṁ agamāsi. Once upon a time, a certain horn blower took his horn and traveled to a borderland, Bhūtapubbaṁ, rājañña, mahāsakaṭasattho sakaṭasahassaṁ puratthimā janapadā pacchimaṁ janapadaṁ agamāsi. Once upon a time, a large caravan of a thousand wagons traveled from a country in the east to the west.
Anupubbena cārikaṁ caramāno yena rājagahaṁ veḷuvanaṁ kalandakanivāpo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Traveling stage by stage, he came to Rājagaha, the Bamboo Grove, the squirrels’ feeding ground. He went up to the Buddha and exchanged greetings with him.
Tiṭṭhe nu so tattha anānuyāyī”. might they remain there without travelling on?” anānuyāyī → anānuvāyī (sya-all, mr) Tiṭṭheyya so tattha anānuyāyī”. they might remain there without travelling on.” “Tiṭṭhe ce so tattha anānuyāyī, “If they were to remain there without travelling on,
Vajjīsu anupubbena cārikaṁ caramānā yena vaggumudā nadī tenupasaṅkamiṁsu; upasaṅkamitvā vaggumudāya nadiyā tīre paṇṇakuṭiyo karitvā vassaṁ upagacchiṁsu. Traveling stage by stage in the land of the Vajjis, they arrived at the Vaggumudā River. They built leaf huts near the riverbank and there they entered the rainy season. Anupubbena cārikaṁ caramāno yena vesālī tadavasari. Traveling stage by stage, he arrived at Vesālī,
ekaṁ samayaṁ bhagavā kosalesu addhānamaggappaṭipanno hoti āyasmatā nāgasamālena pacchāsamaṇena. At one time the Buddha was traveling along a road in the Kosalan lands with Venerable Nāgasamāla as his second monk. addhānamaggappaṭipanno → addhānamaggapaṭipanno (bj, sya-all, csp1ed, csp2ed)
“Dūratopi kho mayaṁ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. “Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. “Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
So kho ahaṁ, bhikkhave, kiṁ kusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senānigama in Uruvelā. Addasā kho maṁ, bhikkhave, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ. While I was traveling along the road between Gayā and Bodhgaya, the Ājīvaka ascetic Upaka saw me ājīvako → ājīviko (si, pts1ed, mr) Atha khvāhaṁ, bhikkhave, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ. Traveling stage by stage, I arrived at Varanasi, and went to see the group of five mendicants in the deer park at Isipatana.
So kho ahaṁ, aggivessana, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senānigama in Uruvelā.
Seyyathāpi, bhikkhave, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya. Suppose there was a person with wealth and property who was traveling along a desert road.
Atha kho bhagavā kāsīsu anupubbena cārikaṁ caramāno yena kīṭāgiri nāma kāsīnaṁ nigamo tadavasari. Then the Buddha, traveling stage by stage in the land of the Kāsis, arrived at a town of the Kāsis named Kīṭāgiri,
Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Traveling stage by stage, he arrived at Sāvatthī, Anupubbena cārikaṁ caramāno yena thullakoṭṭhiko tadavasari. Traveling stage by stage, he arrived at Thullakoṭṭhika,
So kho ahaṁ, rājakumāra, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno, magadhesu anupubbena cārikaṁ caramāno, yena uruvelā senānigamo tadavasariṁ. I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senānigama in Uruvelā. Addasā kho maṁ, rājakumāra, upako ājīvako antarā ca gayaṁ antarā ca bodhiṁ addhānamaggappaṭipannaṁ. While I was traveling along the road between Gayā and Bodhgaya, the Ājīvaka ascetic Upaka saw me Atha khvāhaṁ, rājakumāra, anupubbena cārikaṁ caramāno yena bārāṇasī isipatanaṁ migadāyo yena pañcavaggiyā bhikkhū tenupasaṅkamiṁ. Traveling stage by stage, I arrived at Varanasi, and went to see the group of five mendicants in the deer park at Isipatana. upasaṅkamiṁ → upasaṅkamāmi (bj, pts1ed)
Addasāsuṁ kho gopālakā pasupālakā kassakā pathāvino bhagavantaṁ yena coro aṅgulimālo tenaddhānamaggapaṭipannaṁ. The cowherds, shepherds, farmers, and travelers saw him on the road, Etañhi, samaṇa, maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty. saṅkaritvā → saṁharitvā saṁharitvā (bj, pts1ed); saṅgaritvā (sya-all, km) Imañhi maggaṁ dasapi purisā vīsampi purisā tiṁsampi purisā cattārīsampi purisā paññāsampi purisā saṅkaritvā saṅkaritvā paṭipajjanti. People travel along this road only after banding closely together in groups of ten, twenty, thirty, forty, or fifty. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Traveling stage by stage, he arrived at Sāvatthī,
Anupubbena cārikaṁ caramāno yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Traveling stage by stage, he came to the Buddha and exchanged greetings with him. Atha kho bhagavā videhesu anupubbena cārikaṁ caramāno yena mithilā tadavasari. And then the Buddha, traveling stage by stage in the Videhan lands, arrived at Mithilā,
Atha kho bhagavā kosalesu anupubbena cārikaṁ caramāno yena cañcalikappaṁ tadavasari. And then the Buddha, traveling stage by stage in the Kosalan lands, arrived at Caṇḍalakappa, So kho ahaṁ, bhāradvāja, kiṅkusalagavesī anuttaraṁ santivarapadaṁ pariyesamāno magadhesu anupubbena cārikaṁ caramāno yena uruvelā senānigamo tadavasariṁ. I set out to discover what is skillful, seeking the supreme state of sublime peace. Traveling stage by stage in the Magadhan lands, I arrived at Senānigama in Uruvelā.
yathārūpaṁ parisaṁ alaṁ yojanagaṇanāni dassanāya gantuṁ puṭosenāpi. An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a shoulder bag. puṭosenāpi → pūtaṁsenāpi tathārūpo ayaṁ bhikkhave bhikkhusaṅgho tathārūpā’yaṁ bhikkhave parisā (cck); pūṭaṁsenāpi (sya1ed, sya2ed); puṭosenāpi tathārūpo ayaṁ bhikkhave bhikkhusaṅgho tathārūpā’yaṁ bhikkhave parisā (pts1ed); tathārūpā ayaṁ parisā (mr)
Seyyathāpi, anuruddhā, puriso addhānamaggappaṭipanno, tassa ubhatopasse vaṭṭakā uppateyyuṁ, tassa tatonidānaṁ chambhitattaṁ uppajjeyya; Suppose a person was traveling along a road, and killers were to spring out at them from both sides. They’d feel terrified because of that. vaṭṭakā → vadhakā (bj, sya-all, km, pts1ed)
“Duggamo, bhagavā, visamo maggo”ti. “But this path, Blessed One, is rough and hard to travel.” “Duggame visame vāpi, “Though it’s rough, hard to travel,
“yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṁ vā daṭṭhuṁ vā pāpuṇituṁ vā”ti? “Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?” na jīyati na mīyati → na jiyyati na miyyati (sya-all, km, mr) “Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī”ti. “Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.” ‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti. ‘I will reach the end of the world by traveling.’ So khvāhaṁ, bhante, evarūpena javena samannāgato evarūpena ca padavītihārena, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāva kālaṅkato. Having such speed and stride, I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world. ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’”ti. ‘Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.’” lokassanto kudācanaṁ; be reached by traveling.
Ahampi, bhikkhave, yena uruvelā senānigamo tenupasaṅkamissāmi dhammadesanāyā”ti. I will travel to Uruvelā, the village of Senāni, in order to teach the Dhamma.”
Seyyathāpi, bhikkhave, puriso araññe pavane caramāno passeyya purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi manussehi anuyātaṁ. Suppose a person was walking through a forest. They’d see an ancient path, an ancient route traveled by humans in the past. ‘yagghe, bhante, jāneyyāsi—ahaṁ addasaṁ araññe pavane caramāno purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi manussehi anuyātaṁ tamanugacchiṁ. ‘Please sir, you should know this. While walking through a forest I saw an ancient path, an ancient route traveled by humans in the past. Evameva khvāhaṁ, bhikkhave, addasaṁ purāṇaṁ maggaṁ purāṇañjasaṁ pubbakehi sammāsambuddhehi anuyātaṁ. In the same way, I saw an ancient path, an ancient route traveled by fully awakened Buddhas in the past. Katamo ca so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto? And what is that ancient path, the ancient route traveled by fully awakened Buddhas in the past? Ayaṁ kho so, bhikkhave, purāṇamaggo purāṇañjaso pubbakehi sammāsambuddhehi anuyāto, tamanugacchiṁ; This is that ancient path, the ancient route traveled by fully awakened Buddhas in the past.
So evaṁ pabbajito samāno addhānamaggappaṭipanno addasaṁ bhagavantaṁ antarā ca rājagahaṁ antarā ca nāḷandaṁ bahuputte cetiye nisinnaṁ. When I had gone forth, I traveled along the road between Rājagaha and Nāḷandā, where I saw the Buddha sitting at the Many Sons Shrine.
“Dūratopi kho mayaṁ, bhante, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. “Sir, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. “Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
Lokantagamanasutta Traveling to the End of the World Lokantagamanasutta → lokakāmaguṇa 1 (pts1ed) “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. daṭṭheyyaṁ → diṭṭheyyaṁ (sya-all, km, mr) ‘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. ‘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.
Atha kho rājā pasenadi kosalo sāketā sāvatthiṁ gacchanto, antarā ca sāketaṁ antarā ca sāvatthiṁ toraṇavatthusmiṁ ekarattivāsaṁ upagacchi. Then King Pasenadi was traveling from Sāketa to Sāvatthī, and he too stayed in Toraṇavatthu for a single night.