1.1Evaṁ me sutaṁ—So I have heard.1.2ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho.At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River.1.3Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom.

2.1Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā buddhacakkhunā lokaṁ volokesi.When seven days had passed, the Buddha emerged from that state of immersion and surveyed the world with the eye of a Buddha.2.2Addasā kho bhagavā buddhacakkhunā volokento satte anekehi santāpehi santappamāne, anekehi ca pariḷāhehi pariḍayhamāne—He saw sentient beings tormented with many torments, and burning with many fevers2.3rāgajehipi, dosajehipi, mohajehipi.born of greed, hate, and delusion.

3.1Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:Then, understanding this matter, on that occasion the Buddha expressed this heartfelt sentiment:

4.1“Ayaṁ loko santāpajāto,∥“This world, born in torment,4.2Phassapareto rogaṁ vadati attato;overcome by contact, speaks of disease as the self.4.3Yena yena hi maññati,For however you imagine it,4.4Tato taṁ hoti aññathā.it turns out to be something else.

5.1Aññathābhāvī bhavasatto loko,∥The world is attached to continued existence, <j>overcome by continued existence,5.2Bhavapareto bhavamevābhinandati;taking pleasure only in continued existence, <j>yet it becomes something else.5.3Yadabhinandati taṁ bhayaṁ,What it enjoys, that is the fear;5.4Yassa bhāyati taṁ dukkhaṁ;what it fears, that is the suffering.5.5Bhavavippahānāya kho,But this spiritual life is led5.6Panidaṁ brahmacariyaṁ vussati.in order to give up continued existence.

6.1‘Ye hi keci samaṇā vā brāhmaṇā vā bhavena bhavassa vippamokkhamāhaṁsu, sabbe te avippamuttā bhavasmā’ti vadāmi.∥Of the ascetics and brahmins who say that through continued existence one is freed from continued existence, none are themselves freed from continued existence, I say.6.2‘Ye vā pana keci samaṇā vā brāhmaṇā vā vibhavena bhavassa nissaraṇamāhaṁsu, sabbe te anissaṭā bhavasmā’ti vadāmi.Of the ascetics and brahmins who say that through nonexistence one escapes from existence, none have themselves escaped from existence, I say.

7.1Upadhiñhi paṭicca dukkhamidaṁ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo.∥For this suffering originates dependent on all attachment. With the ending of all grasping there is no origination of suffering.¹7.2Lokamimaṁ passa;Just look at this world!7.3puthū avijjāya paretā bhūtā bhūtaratā aparimuttā;Mired in many ways by ignorance, beings in love with being are not released from continued existence.²7.4ye hi keci bhavā sabbadhi sabbatthatāya sabbe te bhavā aniccā dukkhā vipariṇāmadhammāti.Whatever states of continued existence there are—everywhere, all over—all are impermanent, suffering, and perishable.

8.1Evametaṁ yathābhūtaṁ,∥One who sees truly like this,8.2Sammappaññāya passato;with right wisdom,8.3Bhavataṇhā pahīyati,gives up craving for continued existence,8.4Vibhavaṁ nābhinandati;while not looking forward to nonexistence.8.5Sabbaso taṇhānaṁ khayā,Extinguishment comes <j>from the ending of all cravings;8.6Asesavirāganirodho nibbānaṁ.fading away and cessation no residue left behind.

9.1Tassa nibbutassa bhikkhuno,∥There is no further existence9.2Anupādā punabbhavo na hoti;for that mendicant extinguished by not grasping.9.3Abhibhūto māro vijitasaṅgāmo,Victorious in battle, such a one has defeated Māra;9.4Upaccagā sabbabhavāni tādī”ti.they’ve gone beyond all states of existence.”

9.5Dasamaṁ.

9.6Nandavaggo tatiyo.

10.0Tassuddānaṁ

10.1Kammaṁ nando yasojo ca,10.2sāriputto ca kolito;10.3Pilindo kassapo piṇḍo,10.4sippaṁ lokena te dasāti.