Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. Then, King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.
Tena kho pana samayena mallikā devī kālaṅkatā hoti. Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake āroceti: “mallikā devī, deva, kālaṅkatā”ti.
And at that time, queen Mallikā had passed away. Then a certain man went to King Pasenadi of Kosala; and on arrival he whispered into the king’s ear: “Sire, Queen Mallikā has just passed away.”
Evaṁ vutte, rājā pasenadi kosalo dukkhī dummano pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
When this was said, King Pasenadi of Kosala, stricken with sorrow, sat down — dejected, with shoulders slumped, downcast, glum, and at a loss for words.
Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ dukkhiṁ dummanaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: “pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Katamāni pañca? ‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. ‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.
Then the Blessed One, having known that the King Pasenadi of Kosala was sorrowful, dejected, slumped, downcast, glum, and at a loss for words, said this to King Pasenadi of Kosala: “These five states, great King, are unobtainable by an ascetic, a brahmin, a deity, |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|, or anyone else in the world. What are these five? (1) The state ‘do not grow old’ when subject to aging is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (2) The state ‘do not fall ill’ when subject to illness is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (3) ‘do not die’ when subject to death is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (4) ‘do not perish’ when subject to perishing is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (5) ‘do not be lost’ when subject to loss is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world.
Assutavato, mahārāja, puthujjanassa jarādhammaṁ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati: ‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayaṁ vuccati, mahārāja: ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’.
(1) For an uninstructed ordinary person, what is subject to aging inevitably |ages::grows old, declines [jīrati]|. When this occurs, he does not reflect thus: ‘I am not the only one for whom what is subject to aging ages. For all beings that cycle through coming and going, passing away, and rebirth, what is subject to aging ages. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to old age grows old, my food would not satisfy me, my appearance would deteriorate, I would not be able to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.’ Thus, when what is subject to old age grows old, he grieves, grows weary, laments, weeps beating his breast, and becomes disoriented. This is called an uninstructed ordinary person pierced by the poisonous |dart of sorrow::arrow of grief [sokasalla]|, who only torments himself.
Puna caparaṁ, mahārāja, assutavato puthujjanassa byādhidhammaṁ byādhīyati, maraṇadhammaṁ mīyati, khayadhammaṁ khīyati, nassanadhammaṁ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati: ‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayaṁ vuccati, mahārāja: ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’.
(2) Again, for the uninstructed ordinary person, what is subject to illness falls ill, (3) what is subject to death dies, (4) what is subject to perishing perishes, (5) and what is subject to loss is lost. When this occurs, he does not reflect thus: ‘I am not the only one for whom what is subject to loss is lost. For all beings that cycle through coming and going, passing away, and rebirth, what is subject to loss is lost. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to loss is lost, my food would not satisfy me, my appearance would deteriorate, I would not be able to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.’ Thus, when what is subject to loss is lost, he grieves, grows weary, laments, weeps beating his breast, and becomes disoriented. This is called an uninstructed ordinary person pierced by the poisonous dart of sorrow, who only torments himself.
Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṁ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati: ‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ vuccati, mahārāja: ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’.
(1) Great King, for a learned disciple of the Noble Ones, what is subject to aging inevitably ages. When this occurs, he reflects thus: ‘I am not the only one for whom what is subject to aging ages. For all beings that cycle through coming and going, passing away, and rebirth, what is subject to aging ages. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to old age grows old, my food would not satisfy me, my appearance would deteriorate, I would not be able to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.’ Thus, when what is subject to old age grows old, he does not grieve, he does not grow weary, does not lament, does not weep beating his breast and does not become disoriented. This is said, great King: ‘A learned disciple of the Noble Ones who has extracted the poisonous dart of sorrow with which the uninstructed ordinary person pierces and torments himself. He, free from sorrow and having removed the dart, personally attains |complete Nibbāna::complete quenching of mental defilements [parinibbāpeti]|.’
Puna caparaṁ, mahārāja, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati, maraṇadhammaṁ mīyati, khayadhammaṁ khīyati, nassanadhammaṁ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati: ‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ vuccati, mahārāja: ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. Asoko visallo ariyasāvako attānaṁyeva parinibbāpetī’ti.
(2) Furthermore, great King, for the learned disciple of the Noble Ones, what is subject to illness becomes ill, (3) what is subject to death dies, (4) what is subject to perishing perishes, (5) and what is subject to loss is lost. When this occurs, he reflects thus: ‘It is not only I who lose what is subject to loss. Indeed, for all beings that cycle through coming and going, passing away, and rebirth, what is subject to loss is lost by all. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to loss is lost, my food would not satisfy me, my appearance would deteriorate, I would be unable to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.’ Thus, when what is subject to loss is lost, he does not grieve, does not grow weary, does not lament, does not weep beating his breast, and does not become disoriented. This is said, great King: ‘A learned disciple of the Noble Ones who has removed the poisonous dart of sorrow, with which the uninstructed ordinary person pierces and torments himself. He, free from sorrow and having removed the dart, personally attains complete Nibbāna.’
Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.
These, great King, are the five unobtainable states by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world.”
Na socanāya paridevanāya,
Atthodha labbhā api appakopi;
Socantamenaṁ dukhitaṁ viditvā,
Paccatthikā attamanā bhavanti.
“Not by grieving nor |lamenting::crying, mourning [paridevanā]|,
is even a little good achieved;
Knowing someone is distressed and grieving,
enemies become delighted.
Yato ca kho paṇḍito āpadāsu,
Na vedhatī atthavinicchayaññū;
Paccatthikāssa dukhitā bhavanti,
Disvā mukhaṁ avikāraṁ purāṇaṁ.
When the |wise::astute, intelligent, learned, skilled [paṇḍita]| one does not waver in |adversity::distress, misfortune [āpadā]|,
skilled in discerning what is good;
Their enemies become disheartened,
upon seeing their steadfast, unchanged expression.
Jappena mantena subhāsitena,
Anuppadānena paveṇiyā vā;
Yathā yathā yattha labhetha atthaṁ,
Tathā tathā tattha parakkameyya.
Through chanting, |mantras::sacred hymns [mante]|, or well-spoken words,
through giving or according to tradition;
Wherever and however one might gain one’s good,
there one should exert oneself accordingly.
Sace pajāneyya alabbhaneyyo,
Mayāva aññena vā esa attho;
Asocamāno adhivāsayeyya,
Kammaṁ daḷhaṁ kinti karomi dānī”ti.
If one realizes that this good,
cannot be achieved by oneself or by anyone else;
Not grieving, one should |endure::tolerate, weather [adhivāsayati]|,
thinking: ‘Kamma is decisive; what [work] can I do now?’”
At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s park. Then, King Pasenadi of Kosala approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side.
And at that time, queen Mallikā had passed away. Then a certain man went to King Pasenadi of Kosala; and on arrival he whispered into the king’s ear: “Sire, Queen Mallikā has just passed away.”
When this was said, King Pasenadi of Kosala, stricken with sorrow, sat down — dejected, with shoulders slumped, downcast, glum, and at a loss for words.
Then the Blessed One, having known that the King Pasenadi of Kosala was sorrowful, dejected, slumped, downcast, glum, and at a loss for words, said this to King Pasenadi of Kosala: “These five states, great King, are unobtainable by an ascetic, a brahmin, a deity, |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|, or anyone else in the world. What are these five? (1) The state ‘do not grow old’ when subject to aging is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (2) The state ‘do not fall ill’ when subject to illness is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (3) ‘do not die’ when subject to death is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (4) ‘do not perish’ when subject to perishing is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (5) ‘do not be lost’ when subject to loss is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world.
(1) For an uninstructed ordinary person, what is subject to aging inevitably |ages::grows old, declines [jīrati]|. When this occurs, he does not reflect thus: ‘I am not the only one for whom what is subject to aging ages. For all beings that cycle through coming and going, passing away, and rebirth, what is subject to aging ages. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to old age grows old, my food would not satisfy me, my appearance would deteriorate, I would not be able to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.’ Thus, when what is subject to old age grows old, he grieves, grows weary, laments, weeps beating his breast, and becomes disoriented. This is called an uninstructed ordinary person pierced by the poisonous |dart of sorrow::arrow of grief [sokasalla]|, who only torments himself.
(2) Again, for the uninstructed ordinary person, what is subject to illness falls ill, (3) what is subject to death dies, (4) what is subject to perishing perishes, (5) and what is subject to loss is lost. When this occurs, he does not reflect thus: ‘I am not the only one for whom what is subject to loss is lost. For all beings that cycle through coming and going, passing away, and rebirth, what is subject to loss is lost. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to loss is lost, my food would not satisfy me, my appearance would deteriorate, I would not be able to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.’ Thus, when what is subject to loss is lost, he grieves, grows weary, laments, weeps beating his breast, and becomes disoriented. This is called an uninstructed ordinary person pierced by the poisonous dart of sorrow, who only torments himself.
(1) Great King, for a learned disciple of the Noble Ones, what is subject to aging inevitably ages. When this occurs, he reflects thus: ‘I am not the only one for whom what is subject to aging ages. For all beings that cycle through coming and going, passing away, and rebirth, what is subject to aging ages. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to old age grows old, my food would not satisfy me, my appearance would deteriorate, I would not be able to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.’ Thus, when what is subject to old age grows old, he does not grieve, he does not grow weary, does not lament, does not weep beating his breast and does not become disoriented. This is said, great King: ‘A learned disciple of the Noble Ones who has extracted the poisonous dart of sorrow with which the uninstructed ordinary person pierces and torments himself. He, free from sorrow and having removed the dart, personally attains |complete Nibbāna::complete quenching of mental defilements [parinibbāpeti]|.’
(2) Furthermore, great King, for the learned disciple of the Noble Ones, what is subject to illness becomes ill, (3) what is subject to death dies, (4) what is subject to perishing perishes, (5) and what is subject to loss is lost. When this occurs, he reflects thus: ‘It is not only I who lose what is subject to loss. Indeed, for all beings that cycle through coming and going, passing away, and rebirth, what is subject to loss is lost by all. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to loss is lost, my food would not satisfy me, my appearance would deteriorate, I would be unable to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.’ Thus, when what is subject to loss is lost, he does not grieve, does not grow weary, does not lament, does not weep beating his breast, and does not become disoriented. This is said, great King: ‘A learned disciple of the Noble Ones who has removed the poisonous dart of sorrow, with which the uninstructed ordinary person pierces and torments himself. He, free from sorrow and having removed the dart, personally attains complete Nibbāna.’
These, great King, are the five unobtainable states by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world.”
“Not by grieving nor |lamenting::crying, mourning [paridevanā]|,
is even a little good achieved;
Knowing someone is distressed and grieving,
enemies become delighted.
When the |wise::astute, intelligent, learned, skilled [paṇḍita]| one does not waver in |adversity::distress, misfortune [āpadā]|,
skilled in discerning what is good;
Their enemies become disheartened,
upon seeing their steadfast, unchanged expression.
Through chanting, |mantras::sacred hymns [mante]|, or well-spoken words,
through giving or according to tradition;
Wherever and however one might gain one’s good,
there one should exert oneself accordingly.
If one realizes that this good,
cannot be achieved by oneself or by anyone else;
Not grieving, one should |endure::tolerate, weather [adhivāsayati]|,
thinking: ‘Kamma is decisive; what [work] can I do now?’”
Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho rājā pasenadi kosalo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Tena kho pana samayena mallikā devī kālaṅkatā hoti. Atha kho aññataro puriso yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rañño pasenadissa kosalassa upakaṇṇake āroceti: “mallikā devī, deva, kālaṅkatā”ti.
Evaṁ vutte, rājā pasenadi kosalo dukkhī dummano pattakkhandho adhomukho pajjhāyanto appaṭibhāno nisīdi.
Atha kho bhagavā rājānaṁ pasenadiṁ kosalaṁ dukkhiṁ dummanaṁ pattakkhandhaṁ adhomukhaṁ pajjhāyantaṁ appaṭibhānaṁ viditvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: “pañcimāni, mahārāja, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Katamāni pañca? ‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. ‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.
Assutavato, mahārāja, puthujjanassa jarādhammaṁ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati: ‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayaṁ vuccati, mahārāja: ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’.
Puna caparaṁ, mahārāja, assutavato puthujjanassa byādhidhammaṁ byādhīyati, maraṇadhammaṁ mīyati, khayadhammaṁ khīyati, nassanadhammaṁ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati: ‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayaṁ vuccati, mahārāja: ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’.
Sutavato ca kho, mahārāja, ariyasāvakassa jarādhammaṁ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati: ‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ vuccati, mahārāja: ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’.
Puna caparaṁ, mahārāja, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati, maraṇadhammaṁ mīyati, khayadhammaṁ khīyati, nassanadhammaṁ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati: ‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ vuccati, mahārāja: ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. Asoko visallo ariyasāvako attānaṁyeva parinibbāpetī’ti.
Imāni kho, mahārāja, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.
Na socanāya paridevanāya,
Atthodha labbhā api appakopi;
Socantamenaṁ dukhitaṁ viditvā,
Paccatthikā attamanā bhavanti.
Yato ca kho paṇḍito āpadāsu,
Na vedhatī atthavinicchayaññū;
Paccatthikāssa dukhitā bhavanti,
Disvā mukhaṁ avikāraṁ purāṇaṁ.
Jappena mantena subhāsitena,
Anuppadānena paveṇiyā vā;
Yathā yathā yattha labhetha atthaṁ,
Tathā tathā tattha parakkameyya.
Sace pajāneyya alabbhaneyyo,
Mayāva aññena vā esa attho;
Asocamāno adhivāsayeyya,
Kammaṁ daḷhaṁ kinti karomi dānī”ti.