The Buddha shares on the state that is unborn, unbecome, unmade, and unconditioned, which is beyond the realm of thought and enduring.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by the Blessed One, said by the Arahant, as I have heard:
“Atthi, bhikkhave, ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ. No cetaṁ, bhikkhave, abhavissa ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyatī”ti.
“Bhikkhus, there is the |unborn::unproduced [ajāta]|, |unbecome::without becoming [abhūta]|, |unmade::not created [akata]|, |unconditioned::not created, unconstructed, unformed, epithet of Nibbāna [asaṅkhata]|. If there were not the unborn, unbecome, unmade, unconditioned, there would be no discernment of escape from the born, become, made, conditioned. But since there is the unborn, unbecome, unmade, unconditioned, therefore the |escape::way out, remedy [nissaraṇa]| from the born, become, made, conditioned is |discerned::clearly known, become evident [paññāyati]|.
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
The Blessed One spoke on this matter. In this regard, it is said:
“Jātaṁ bhūtaṁ samuppannaṁ,
kataṁ saṅkhatamaddhuvaṁ;
Jarāmaraṇasaṅghāṭaṁ,
roganīḷaṁ pabhaṅguraṁ.
“That which is born, become, arisen,
made, and conditioned is |not enduring::not eternal [addhuva]|;
A |conglomeration::assemblage, accumulation, mass [saṅghāṭa]| of aging and dying,
a nest of disease, |fragile::perishable [pabhaṅgura]|.
Āhāranettippabhavaṁ,
nālaṁ tadabhinandituṁ;
Tassa nissaraṇaṁ santaṁ,
atakkāvacaraṁ dhuvaṁ.
That which arises from the nourishment and guide [of craving],
it is not suitable to be pleased with that;
Its escape is peaceful,
|beyond the realm of conjecture::outside the realm of thought, beyond logic [atakkāvacara]|, and enduring.
Ajātaṁ asamuppannaṁ,
asokaṁ virajaṁ padaṁ;
Nirodho dukkhadhammānaṁ,
saṅkhārūpasamo sukho”ti.
The unborn, unarisen,
sorrowless, and stainless state;
The ending of suffering,
the |stilling of mental activities::quieting of conditions [saṅkhāra + upasama]| is ease.”
Ayampi attho vutto bhagavatā, iti me sutanti.
This matter too was spoken by the Blessed One, as I have heard.
This was said by the Blessed One, said by the Arahant, as I have heard:
“Bhikkhus, there is the |unborn::unproduced [ajāta]|, |unbecome::without becoming [abhūta]|, |unmade::not created [akata]|, |unconditioned::not created, unconstructed, unformed, epithet of Nibbāna [asaṅkhata]|. If there were not the unborn, unbecome, unmade, unconditioned, there would be no discernment of escape from the born, become, made, conditioned. But since there is the unborn, unbecome, unmade, unconditioned, therefore the |escape::way out, remedy [nissaraṇa]| from the born, become, made, conditioned is |discerned::clearly known, become evident [paññāyati]|.
The Blessed One spoke on this matter. In this regard, it is said:
“That which is born, become, arisen,
made, and conditioned is |not enduring::not eternal [addhuva]|;
A |conglomeration::assemblage, accumulation, mass [saṅghāṭa]| of aging and dying,
a nest of disease, |fragile::perishable [pabhaṅgura]|.
That which arises from the nourishment and guide [of craving],
it is not suitable to be pleased with that;
Its escape is peaceful,
|beyond the realm of conjecture::outside the realm of thought, beyond logic [atakkāvacara]|, and enduring.
The unborn, unarisen,
sorrowless, and stainless state;
The ending of suffering,
the |stilling of mental activities::quieting of conditions [saṅkhāra + upasama]| is ease.”
This matter too was spoken by the Blessed One, as I have heard.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
“Atthi, bhikkhave, ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ. No cetaṁ, bhikkhave, abhavissa ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, nayidha jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyetha. Yasmā ca kho, bhikkhave, atthi ajātaṁ abhūtaṁ akataṁ asaṅkhataṁ, tasmā jātassa bhūtassa katassa saṅkhatassa nissaraṇaṁ paññāyatī”ti.
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
“Jātaṁ bhūtaṁ samuppannaṁ,
kataṁ saṅkhatamaddhuvaṁ;
Jarāmaraṇasaṅghāṭaṁ,
roganīḷaṁ pabhaṅguraṁ.
Āhāranettippabhavaṁ,
nālaṁ tadabhinandituṁ;
Tassa nissaraṇaṁ santaṁ,
atakkāvacaraṁ dhuvaṁ.
Ajātaṁ asamuppannaṁ,
asokaṁ virajaṁ padaṁ;
Nirodho dukkhadhammānaṁ,
saṅkhārūpasamo sukho”ti.
Ayampi attho vutto bhagavatā, iti me sutanti.