English
having tasted a flavor with the tongue, having touched a tangible with the body, having cognized a mental phenomenon with the mind, in what is alluring, he is not allured, in what is hateful, he is not hateful, in what is deluding, he is not deluded, in what is irritating, he is not irritated, in what is intoxicating, he is not intoxicated, in what defiles, he is not defiled. In the seen, just the seen. In the heard, just the heard. In the sensed, just the sensed. In the cognized, just the cognized. In the seen, one is not stained. In the heard, one is not stained. In the sensed, one is not stained. In the cognized, one is not stained. In the seen, without attachment, without danger, unreliant, unentangled, fully liberated, fully disjoined, one dwells with a mind made boundless. In the heard... in the sensed... in the cognized, without attachment, without danger, unreliant, unentangled, fully liberated, fully disjoined, one dwells with a mind made boundless. The Blessed One has an eye. The Blessed One sees forms with the eye. There is no desire-passion for the Blessed One. The Blessed One's mind is well-liberated. The Blessed One has an ear. The Blessed One hears sounds with the ear. There is no desire-passion for the Blessed One. The Blessed One's mind is well-liberated. The Blessed One has a nose. The Blessed One smells odors with the nose. There is no desire-passion for the Blessed One. The Blessed One's mind is well-liberated. The Blessed One has a tongue. The Blessed One tastes flavors with the tongue. There is no desire-passion for the Blessed One. The Blessed One's mind is well-liberated. The Blessed One has a body. The Blessed One touches tangibles with the body. There is no desire-passion for the Blessed One. The Blessed One's mind is well-liberated. The Blessed One has a mind. The Blessed One cognizes mental phenomena with the mind. There is no desire-passion for the Blessed One. The Blessed One's mind is well-liberated. The eye delights in forms, rejoices in forms, is gladdened by forms. That is tamed, guarded, protected, restrained by the Blessed One. And for its restraint, he teaches the Dhamma. The ear delights in sounds, rejoices in sounds... The nose delights in odors, rejoices in odors... The tongue delights in flavors, rejoices in flavors, is gladdened by flavors. That is tamed, guarded, protected, restrained by the Blessed One. And for its restraint, he teaches the Dhamma. The body delights in tangibles, rejoices in tangibles, is gladdened by tangibles... The mind delights in mental phenomena, rejoices in mental phenomena, is gladdened by mental phenomena. That is tamed, guarded protected, restrained; and for his restraint he teaches the Dhamma – The tamed they lead to assembly, The tamed the king mounts; The tamed is best among humans, Who endures harsh words. Better are tamed mules, And thoroughbred Sindhu horses; And great elephants; Better than these is one self-tamed. Indeed, with these vehicles, One would not go to the untrodden direction; As with one's self well-tamed, The tamed one goes by means of the tamed. They do not waver in various ways, Released from rebirth; Having attained the state of the tamed, They are conquerors in the world. Whose faculties are developed, Inwardly and outwardly in all the world; Having penetrated this world and the next, That developed, tamed one awaits his time. Thus the Blessed One is one whose self is developed. I consider him a knower of the Vedas, one whose self is developed. From where, then, have these sufferings arisen? "From where, then?" is a question of doubt, a question of uncertainty, a question of dilemma, a question of indecision – "Is it so, is it not so, what is it so, how is it so?" – that is "from where, then?". "Sufferings" means suffering of birth, suffering of old age, suffering of sickness, suffering of death, suffering of sorrow, lamentation, pain, grief, and despair, suffering of misfortune, suffering in hell, suffering in the animal realm, suffering in the realm of hungry ghosts, human suffering, suffering rooted in conception, suffering rooted in gestation, suffering rooted in birth, suffering inherent in being born, suffering dependent on being born, suffering of self-infliction, suffering of infliction by others, suffering of pain, suffering of formations, suffering of change, eye disease, ear disease, nose disease, tongue disease, body disease, head disease, earache, mouth disease, tooth disease, cough, asthma, coryza, fever, old age, abdominal disease, fainting, dysentery, colic, cholera, leprosy, boils, skin disease, consumption, epilepsy, ringworm, itching, scabies, eczema, blood-bile, diabetes, hemorrhoids Boils, fistulas, diseases arisen from bile, diseases arisen from phlegm, diseases arisen from wind, diseases arisen from a combination of humors, diseases arisen from changes in season, diseases arisen from improper care, diseases arisen from external causes, diseases arisen from kamma-result, cold, heat, hunger, thirst, excrement, urine, the touch of gnats, mosquitoes, wind, sun, and creeping things is suffering, the death of a mother is suffering, the death of a father is suffering, the death of a brother is suffering, the death of a sister is suffering, the death of a son is suffering, the death of a daughter is suffering, loss of relatives is suffering, loss due to sickness is suffering, loss of wealth is suffering, loss of virtue is suffering, loss of right view is suffering; those things whose arising is known from the beginning, whose cessation is known from their disappearance, kamma dependent on result, result dependent on kamma, mentality dependent on materiality, materiality dependent on mentality, followed by birth, entangled by old age, overcome by sickness, struck down by death, established in suffering, without protection, without refuge, without shelter, without a place of safety – these are called sufferings. From where have these sufferings arisen? From where are they born? From where produced? From where generated? From where manifested? From where appeared? What is their cause? What is their origin? What is their birth? What is their source? He asks for the root of these sufferings, he asks for the cause, he asks for the origin, he asks for the arising, he asks for the source, he asks for the foundation, he asks for the nutriment, he asks for the object, he asks for the condition, he asks for the samudaya, he asks, he begs, he implores, he entreats – From where, indeed, have these sufferings arisen? Whatever there are in the world, of many kinds. Whatever there are means all, in every way, completely, entirely, without remainder, without exception – whatever there are. In the world means in the world of woe, in the human world, in the divine world, in the world of aggregates, in the world of elements, in the world of sense-bases. Of many kinds means of many sorts, of various types, sufferings – whatever there are in the world, of many kinds. Therefore, that brahmin said: “I ask you, Blessed One, tell me this, Thus spoke Venerable Mettagū] I think you, O knower of the Vedas, are one who has developed himself; From where indeed have these sufferings arisen, Whatever kinds there are in the world? 19. Indeed, you ask me about the origin of suffering, [Mettagū, said the Blessed One] That I will explain to you as I understand; From attachment as the cause do sufferings arise, Whatever kinds there are in the world. “Indeed, you ask me about the origin of suffering.” “Of suffering” means of the suffering of birth, of the suffering of old age, of the suffering of sickness, of the suffering of death, of the suffering of sorrow, lamentation, pain, displeasure, and despair. “You ask about the origin” means you ask about the root of suffering, you ask about the cause, you ask about the source, you ask about the arising, you ask about the origin, you ask about the generation, you ask about the sustenance, you ask about the support, you ask about the condition, you ask about the accumulation, you request, you entreat, you please – “Indeed, you ask me about the origin of suffering.” “Mettagū, said the Blessed One” means the Blessed One addresses that brahmin by name. “Blessed One” is a term of respect… (rest omitted) … a true designation, namely, “Blessed One” – “Mettagū, said the Blessed One.” “That I will explain to you as I understand.” “That” means I will explain the root of suffering, I will explain the cause, I will explain the source, I will explain the arising, I will explain the origin, I will explain the generation, I will explain the sustenance, I will explain the support, I will explain the condition, I will explain the accumulation, I will declare, I will teach, I will make known, I will establish, I will reveal, I will analyze, I will make clear, I will make manifest – “That I will explain to you.” “As I understand” means as I understand, comprehend, discern, fully comprehend, penetrate. Not by hearsay, not by tradition, not by lineage, not by scriptural transmission, not by logic, not by inference, not by reflection on appearances, not by the acceptance of a view, but that which is known by myself, directly perceived by myself, that Dhamma I will declare – “That I will explain to you as I understand.” From attachment as the cause do sufferings arise. is called. Upadhi means these ten upadhis: craving-upadhi, view-upadhi, defilement-upadhi, kamma-upadhi, misconduct-upadhi, nutriment-upadhi, resistance-upadhi, the four clung-to elements are upadhi, the six internal sense bases are upadhi, the six consciousness-groups are upadhi, all suffering, in the sense of being suffering [in the sense of being suffering (syā.)], is upadhi. These are called the ten upadhis. Suffering means birth-suffering, aging-suffering, sickness-suffering, death-suffering, sorrow, lamentation, pain, grief, and despair-suffering, hellish suffering… (and so on)… suffering from wrong view.