English
with asthma, with catarrh, with burning, with fever, with stomach disease, with fainting, with dysentery, with colic, with cholera, with leprosy, with boils, with skin disease, with consumption, with epilepsy, with ringworm, with itching, with scabies, with pustules, with fissures, with blood disease, with bile disease, with diabetes, with piles, with carbuncles, with fistula, with ailments arising from bile, with ailments arising from phlegm, with ailments arising from wind, with ailments arising from a combination of humors, with ailments arising from seasonal changes, with ailments arising from improper care, with ailments arising from external causes, with ailments arising from kamma's ripening, with cold, with heat, with hunger, with thirst, with defecation, with urination, with suffering from contact with gnats, mosquitoes, wind, sun, and creeping things, with suffering from mother's death, with suffering from father's death, with suffering from brother's death, with suffering from sister's death, with suffering from son's death, with suffering from daughter's death, with suffering from relatives' death, with suffering from loss of wealth, with suffering from loss due to illness, with suffering from loss of virtue, with suffering from loss of right view, struggling, struggling greatly, struggling violently, trembling, trembling greatly, trembling violently. Having seen, having observed, having weighed, having discerned, having understood, having made manifest. tvāti – seeing the people trembling. Like fish in shallow water: just as fish in shallow water, when the water is exhausted, are surrounded, lifted, and eaten by crows, kites, or herons, they tremble, quiver, shake, shiver, and are greatly agitated; even so, people tremble with the trembling of craving…pe… they tremble, quiver, shake, shiver, and are greatly agitated by the misfortune of views and suffering – like fish in shallow water. Strife-ridden with one another: beings are hostile, antagonistic, struck, counter-struck, attacked, counter-attacked with one another. Even kings quarrel with kings, even khattiyas quarrel with khattiyas, even brahmins quarrel with brahmins, even householders quarrel with householders, even a mother quarrels with her son, even a son quarrels with his mother, even a father quarrels with his son, even a son quarrels with his father, even a brother quarrels with his brother, even a sister quarrels with her sister, even a brother quarrels with his sister, even a sister quarrels with her brother, even a friend quarrels with his friend; there, having fallen into quarrels, disputes, and contentions, they attack one another with their hands, they attack with clods of earth, they attack with sticks, they attack with weapons, there they meet death and suffer the pain of death – strife-ridden with one another. Seeing this, fear came upon me: Seeing, having seen, having observed, having considered, having discerned, having made clear, having made manifest, fear, oppression, affliction, trouble, danger came upon me – seeing this, fear came upon me. Therefore the Blessed One said: “Seeing the people trembling, Like fish in shallow water; Strife-ridden with one another, Seeing this, fear came upon me.” 172. The world is empty all around, All directions are agitated; Desiring a dwelling for myself, I did not see one that was settled. The world is empty all around: The world means the world of hell, the world of animal birth, the world of hungry ghosts, the world of humans Oh, the world of devas, the world of aggregates, the world of elements, the world of sense-bases, this world, the other world, the world of Brahmā, the world of devas— this is called the world. The world of hell is without essence, without substance, devoid of core, whether by the essence of permanence, or by the essence of happiness, or by the essence of self, or by permanence, or by stability, or by eternality, or by the nature of not changing. The world of animal birth... The world of hungry ghosts... The human world... The world of devas... The world of aggregates... The world of elements... The world of sense-bases... This world... The other world... The world of Brahmā... The world of devas is without essence, without substance, devoid of core, whether by the essence of permanence, or by the essence of happiness, or by the essence of self, or by permanence, or by stability, or by eternality, or by the nature of not changing. Just as a reed is without essence, without substance, devoid of core; just as a castor-oil plant is without essence, without substance, devoid of core; just as a fig tree is without essence, without substance, devoid of core; just as a white thorny plant is without essence, without substance, devoid of core; just as a coral tree is without essence, without substance, devoid of core; just as a lump of foam is without essence, without substance, devoid of core; just as a water bubble is without essence, without substance, devoid of core; just as a mirage is without essence, without substance, devoid of core; just as a banana trunk is without essence, without substance, devoid of core; just as a magical illusion is without essence, without substance, devoid of core; even so, the world of hell is without essence, without substance, devoid of core, whether by the essence of permanence, or by the essence of happiness, or by the essence of self, or by permanence, or by stability, or by eternality, or by the nature of not changing. The world of animal birth... The world of hungry ghosts... The human world... The world of devas is without essence, without substance, devoid of core, whether by the essence of permanence, or by the essence of happiness, or by the essence of self, or by permanence, or by stability, or by eternality, or by the nature of not changing. The world of aggregates... The world of elements... The world of sense-bases... This world... The other world... The world of Brahmā... The world of devas is without essence, without substance, devoid of core, whether by the essence of permanence, or by the essence of happiness, or by the essence of self, or by permanence, or by stability, or by eternality, or by the nature of not changing. Thus, completely. The world is agitated. All directions are agitated, thoroughly agitated. The formations in the eastern direction, they too are agitated, thoroughly agitated, shaken, struck, followed by impermanence and birth, pervaded by old age, overcome by sickness, assailed by death, established in suffering, without protection, without shelter, without refuge, having become without refuge. The formations in the western direction… The formations in the northern direction… The formations in the southern direction… The formations in the south-eastern direction… The formations in the south-western direction… The formations in the north-western direction… The formations in the north-eastern direction… The formations in the lower direction… The formations in the upper direction… The formations in the ten directions, they too are agitated, thoroughly agitated, shaken, struck, followed by impermanence and birth, pervaded by old age, overcome by sickness, assailed by death, established in suffering, without protection, without shelter, without refuge, having become without refuge. And this has been said: “Though this mansion blazes, Illuminating the northern direction; Seeing strife in forms, ever trembling, Therefore, the wise one delights not in forms. “The world is assailed by death, Encompassed by old age; Afflicted by the dart of craving, Ever smoking with desire. “The whole world is ablaze, The whole world is smoking; The whole world is burning, The whole world is trembling.” All directions are thoroughly agitated. Desiring a dwelling for oneself. Desiring, approving, wishing for, longing for, aspiring for a dwelling, protection, shelter, refuge, destination, ultimate goal for oneself—desiring a dwelling for oneself. I saw nothing unestablished. I saw only what was established, I saw nothing unestablished. All youth is established in old age, all health is established in sickness, all life is established in death, all gain is established in loss, all fame is established in disrepute, all praise is established in blame, all happiness is established in suffering. Gain and loss, fame and disrepute, Blame and praise, happiness and suffering— These are impermanent states among humans, not eternal, subject to change. I did not see anything settled. Therefore the Blessed One said: The world is unsubstantial all around, all directions are agitated; Desiring a dwelling for myself, I did not see anything settled. When things are brought to an end and opposed, seeing this, discontent arose in me; Then here I saw a dart, difficult to see, lodged in the heart. "When things are brought to an end and opposed" means: "When things are brought to an end" means: old age brings all youth to an end, sickness brings all health to an end, death brings all life to an end, loss brings all gain to an end, disrepute brings all fame to an end, blame brings all praise to an end, suffering brings all happiness to an end – this is "when things are brought to an end." "And opposed" means: beings desiring youth are opposed by old age, beings desiring health are opposed by sickness, beings desiring life are opposed by death, beings desiring gain are opposed by loss, beings desiring fame are opposed by disrepute, beings desiring praise are opposed by blame, beings desiring happiness are opposed by suffering, struck, struck back, assailed, assailed back – this is "when things are brought to an end and opposed." "Seeing this, discontent arose in me" means: "Seeing" means: having seen, having beheld, having weighed, having discerned, having understood, having made clear – this is "seeing." "Discontent arose in me" means: