English
for an uninstructed ordinary person, that which is subject to sickness, sickens— … that which is subject to death, dies— … that which is subject to decay, decays— … that which is subject to perishing, perishes. When that which is subject to perishing has perished, he does not reflect thus: ‘It is not for me alone that that which is subject to perishing, perishes; rather, for all beings who come, go, The passing away and reappearance of all beings, the nature of perishing, perishes. If I, when the nature of perishing has perished, were to grieve, were to lament, were to beat my breast, were to fall into confusion, my food would not be relished, my body would become discolored, my work would not proceed, my enemies would be pleased, my friends would be displeased. So, when the nature of perishing has perished, he grieves, he laments, he beats his breast, he falls into confusion. This, monks, is called: 'The uninstructed ordinary person, pierced by the poisonous arrow of sorrow, torments himself.' But, monks, for the instructed noble disciple, the nature of aging ages. When the nature of aging has aged, he reflects thus: 'It is not for me alone that the nature of aging ages, but for all beings, as far as their coming and going, passing away and reappearance, for all beings, the nature of aging ages. If I, when the nature of aging has aged, were to grieve, were to lament, were to beat my breast, were to fall into confusion, my food would not be relished, my body would become discolored, my work would not proceed, my enemies would be pleased, my friends would be displeased.' So, when the nature of aging has aged, he does not grieve, he does not lament, he does not beat his breast, he does not fall into confusion. This, monks, is called: 'The instructed noble disciple has pulled out the poisonous arrow of sorrow, by which the uninstructed ordinary person, pierced, torments himself. Sorrowless, without arrow, the noble disciple brings himself to Nibbana.' Again, monks, for the instructed noble disciple, the nature of sickness sickens... the nature of death dies... the nature of decay decays... the nature of perishing perishes. When the nature of perishing has perished, he reflects thus: 'It is not for me alone that the nature of perishing perishes, but for all beings, as far as their coming and going, passing away and reappearance, for all beings, the nature of perishing... is destroyed. If it were destroyed, I would grieve, I would lament, I would wail, I would beat my breast, I would fall into confusion. Food would not please me, My body would become disfigured, My work would not proceed, My enemies would be pleased, My friends would be displeased.' So, when what is subject to destruction is destroyed, he does not grieve, he does not lament, he does not wail, he does not beat his breast, he does not fall into confusion. This, monks, is called: 'The well-taught noble disciple has pulled out the poisonous arrow of sorrow, by which the untaught ordinary person, pierced, torments himself. Sorrowless, arrowless, the noble disciple brings himself to Nibbāna.'" "These, monks, are five things that cannot be obtained by a recluse or a brahmin, by a deva or a Māra, by a Brahmā, or by anyone in the world." [Also in Jātaka 1.5.96] "By sorrowing and lamenting, No gain, not even a little, is obtained; Knowing him to be sorrowful and suffering, His enemies become pleased. "But when a wise person, in misfortunes, Does not waver, knowing the meaning of the goal; His enemies become distressed, Seeing his face unchanged as before. "By murmuring, by spells, by good speech, By giving, or by tradition; In whatever way, wherever he may obtain his goal, In that way, there he should strive. "If he should know that it cannot be obtained, This goal, by me or by another; Without sorrowing, he should endure, 'What firm action can I do now?'" The eighth. 9. The Kosala Sutta 49. At one time the Blessed One was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Then King Pasenadi of Kosala approached the Blessed One; having approached and saluted the Blessed One, he sat down to one side. (Now at that time Queen Mallikā had passed away.) Then a certain man approached King Pasenadi of Kosala; having approached, he whispered into the ear of King Pasenadi of Kosala, announcing: "Queen Mallikā, O King, has passed away." When this was said, King Pasenadi of Kosala, distressed and sorrowful, with slumped shoulders, downcast face, brooding, and speechless, sat down. Then the Blessed One, seeing King Pasenadi of Kosala distressed and sorrowful, with slumped shoulders, downcast face, brooding, and speechless, said to King Pasenadi of Kosala: "There are these five things, great king, that cannot be obtained by an ascetic or a brahmin, by a deva or Māra, by Brahmā or anyone else in the world. Which five? 'May what is subject to aging not age' – this is something unobtainable... ...not for sorrowing or lamenting... ...'My kamma is strong, what shall I do now?'" The Ninth. 10. The Discourse on Nārada At one time, Venerable Nārada was dwelling in Pāṭaliputta, in the Kukkuṭārāma. Now at that time, King Muṇḍa's Queen Bhaddā, who was dear and pleasing, had passed away. With Queen Bhaddā, his dear and pleasing one, having passed away, he neither bathed nor anointed himself, nor ate food, nor attended to his duties – day and night he was utterly infatuated with Queen Bhaddā's body. Then King Muṇḍa addressed Piyaka, the treasurer: "Come then, friend Piyaka, place Queen Bhaddā's body in an iron oil-vat, and cover it with another iron vat, so that we may see Queen Bhaddā's body for a longer time." "Yes, Your Majesty," Piyaka, the treasurer, replied to King Muṇḍa, and placed Queen Bhaddā's body in an iron oil-vat, and covered it with another iron vat. Then it occurred to Piyaka, the treasurer: "This King Muṇḍa, indeed,... Queen Bhaddā has passed away, beloved and dear. With Queen Bhaddā passed away, beloved and dear, he neither bathes nor anoints himself, nor eats food, nor attends to duties – day and night he is infatuated with Queen Bhaddā's body. Whom now should King Muṇḍa attend upon, a recluse or a brahmin, whose teaching hearing, he might abandon the dart of sorrow? Then it occurred to Piyaka, the treasurer: "Indeed, the venerable Nārada resides in Pāṭaliputta, at the Kukkuṭārāma. And concerning that venerable Nārada, such a beautiful report has arisen: 'He is wise, accomplished, intelligent, learned, a skilled speaker, of excellent presence, both old and an arahant.' What if King Muṇḍa were to attend upon the venerable Nārada? Perhaps King Muṇḍa, hearing the venerable Nārada's teaching, might abandon the dart of sorrow." Then Piyaka, the treasurer, approached King Muṇḍa; having approached, he said this to King Muṇḍa: "Indeed, your majesty, the venerable Nārada resides in Pāṭaliputta, at the Kukkuṭārāma. And concerning that venerable Nārada, such a beautiful report has arisen: 'He is wise, accomplished, intelligent, learned, a skilled speaker, of excellent presence, both old and an arahant.' If your majesty were to attend upon the venerable Nārada, perhaps your majesty, hearing the venerable Nārada's teaching, might abandon the dart of sorrow." "Then, friend Piyaka, inform the venerable Nārada. How could one like me think it proper to approach a recluse or a brahmin residing in my realm, without prior notice?" "Yes, your majesty," Piyaka, the treasurer, having assented to King Muṇḍa, then approached the venerable Nārada; having approached, he greeted the venerable Nārada and sat down to one side. Sitting to one side, Piyaka, the treasurer, said this to the venerable Nārada: "For this King Muṇḍa, sir, Queen Bhaddā has passed away, his dear, beloved one. Since Queen Bhaddā, his dear, beloved one, has passed away, he neither bathes nor anoints himself, nor eats food, nor attends to his duties. Day and night, he is infatuated with Queen Bhaddā's body. It would be good, sir, if the venerable Nārada would teach the Dhamma to King Muṇḍa in such a way that King Muṇḍa, having heard the Dhamma from the venerable Nārada, would abandon the dart of sorrow." "Now, Piyaka, let King Muṇḍa think it is time." Then Piyaka, the treasurer, rose from his seat, paid homage to the venerable Nārada, circumambulated him respectfully, and went to King Muṇḍa. Having approached, he said this to King Muṇḍa: "Permission has been granted, your majesty, by the venerable Nārada. Now, your majesty, think it is time." "Then, good Piyaka, have the finest carriages prepared." "Yes, your majesty," Piyaka, the treasurer, replied to King Muṇḍa. Having had the finest carriages prepared, he said this to King Muṇḍa: "Your finest carriages, your majesty, are ready. Now, your majesty, think it is time." Then King Muṇḍa mounted a splendid carriage and, with a retinue of splendid carriages, proceeded towards Kukkuṭārāma, with great royal pomp, to see the venerable Nārada. As far as the carriages could go, he went by carriage. Then, dismounting from the carriages, he entered the park on foot. Then King Muṇḍa approached the venerable Nārada. Having approached, he paid homage to the venerable Nārada and sat down to one side. To King Muṇḍa, sitting to one side, the venerable Nārada said this: "These five things, great king, cannot be obtained by an ascetic or a brahmin, by a deity or by Māra," or by a Brahmā, or by anyone in the world. Which five? 'May I not grow old, subject to aging!' This is an impossible state for an ascetic, or a brahmin, or a deity, or Māra, or a Brahmā, or by anyone in the world. 'May I not fall ill, subject to illness!' This is an impossible state for an ascetic, or a brahmin, or a deity, or Māra, or a Brahmā, or by anyone in the world. 'May I not die, subject to death!' This is an impossible state for an ascetic, or a brahmin, or a deity, or Māra, or a Brahmā, or by anyone in the world. 'May I not decay, subject to decay!'