Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by the Blessed One, said by the Awakened One, as I have heard:
“Tathāgataṁ, bhikkhave, arahantaṁ sammāsambuddhaṁ dve vitakkā bahulaṁ samudācaranti— khemo ca vitakko, paviveko ca. Abyāpajjhārāmo, bhikkhave, tathāgato abyāpajjharato. Tamenaṁ, bhikkhave, tathāgataṁ abyāpajjhārāmaṁ abyāpajjharataṁ eseva vitakko bahulaṁ samudācarati: ‘imāyāhaṁ iriyāya na kañci byābādhemi tasaṁ vā thāvaraṁ vā’ti.
“Two thoughts frequently arise in the Tathāgata, the Arahant, the perfectly Awakened One—the thought of safety [for beings] and the thought of seclusion. The Tathāgata delights in benevolence and is devoted to benevolence. For the Tathāgata who delights in benevolence and is devoted to benevolence, this very thought frequently arises: ‘By this way of living, I do not obstruct any being, whether frail or firm.’
Pavivekārāmo, bhikkhave, tathāgato pavivekarato. Tamenaṁ, bhikkhave, tathāgataṁ pavivekārāmaṁ pavivekarataṁ eseva vitakko bahulaṁ samudācarati: ‘yaṁ akusalaṁ taṁ pahīnan’ti.
The Tathāgata delights in seclusion and is devoted to seclusion. For the Tathāgata who delights in seclusion and is devoted to seclusion, this very thought frequently arises: ‘Whatever is unwholesome has been abandoned.’
Tasmātiha, bhikkhave, tumhepi abyāpajjhārāmā viharatha abyāpajjharatā. Tesaṁ vo, bhikkhave, tumhākaṁ abyāpajjhārāmānaṁ viharataṁ abyāpajjharatānaṁ eseva vitakko bahulaṁ samudācarissati: ‘imāya mayaṁ iriyāya na kañci byābādhema tasaṁ vā thāvaraṁ vā’ti.
Therefore, you too should dwell delighting in benevolence and devoted to benevolence. For you who dwell delighting in benevolence and devoted to benevolence, this very thought will frequently arise: ‘By this way of living, we do not obstruct any being, whether frail or firm.’
Pavivekārāmā, bhikkhave, viharatha pavivekaratā. Tesaṁ vo, bhikkhave, tumhākaṁ pavivekārāmānaṁ viharataṁ pavivekaratānaṁ eseva vitakko bahulaṁ samudācarissati: ‘kiṁ akusalaṁ, kiṁ appahīnaṁ, kiṁ pajahāmā’”ti.
Dwell delighting in seclusion and devoted to seclusion. For you who dwell delighting in seclusion and devoted to seclusion, this very thought will frequently arise: ‘What is unwholesome? What has yet not been given up? What shall we abandon?’”
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
The Blessed One spoke on this matter. In this regard, it is said:
“Tathāgataṁ buddhamasayhasāhinaṁ,
Duve vitakkā samudācaranti naṁ;
Khemo vitakko paṭhamo udīrito,
Tato viveko dutiyo pakāsito.
“To the Tathāgata, the Buddha who endured the unendurable,
two thoughts frequently arise:
the first thought mentioned is of safety [for beings],
the second thought explained is of seclusion.
Tamonudaṁ pāragataṁ mahesiṁ,
Taṁ pattipattaṁ vasimaṁ anāsavaṁ;
Visantaraṁ taṇhakkhaye vimuttaṁ,
Taṁ ve muniṁ antimadehadhāriṁ;
Mārañjahaṁ brūmi jarāya pāraguṁ.
The dispeller of darkness, the great sage who has reached the far shore,
the one who has attained the goal, gained control, and is taintless;
who has crossed over the toxins and is liberated by the wearing away of craving,
that sage, indeed, bearing his final body:
I call him the abandoner of Māra, the one who has gone beyond old age.
Sele yathā pabbatamuddhaniṭṭhito,
Yathāpi passe janataṁ samantato;
Tathūpamaṁ dhammamayaṁ sumedho,
Pāsādamāruyha samantacakkhu;
Sokāvatiṇṇaṁ janatamapetasoko,
Avekkhati jātijarābhibhūtan”ti.
Just as one standing on a mountain peak
can look upon the people in every direction;
so too, the wise and all-seeing one,
scaling the palace of Dhamma;
sorrow-free, looks upon the sorrowing masses,
beholding those oppressed by birth and aging.”
Ayampi attho vutto bhagavatā, iti me sutanti.
This matter too was spoken by the Blessed One, as I have heard.