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Nibbana Sutta

20/03/201415:40(Xem: 2420)
Nibbana Sutta

Khuddaka Nikaya
---o0o---

Udana

Exclamations

---o0o---

Udana VIII.1

Nibbana Sutta

Total Unbinding (1)

Translated from the Pali by Thanissaro Bhikkhu.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One was instructing urging, rousing, and encouraging the monks with Dhamma-talk concerned with Unbinding. The monks -- receptive, attentive, focusing their entire awareness, lending ear -- listened to the Dhamma.

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

There is that sphere where there is neither earth, nor water, nor fire, nor wind; neither sphere of the infinitude of space, nor sphere of the infinitude of consciousness, nor sphere of nothingness, nor sphere of neither perception nor non-perception; neither this world, nor the next world, nor sun, nor moon. And there, I say, there is neither coming, nor going, nor stasis; neither passing away nor arising: without stance, without foundation, without support (mental object). This, just this, is the end of stress.

---o0o---

Udana VIII.1

Nibbana Sutta

Parinibbana (1)

Translated from the Pali by John D. Ireland.

Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. On that occasion the Lord was instructing, rousing, inspiring, and gladdening the bhikkhus with a Dhamma talk connected with Nibbana, and those bhikkhus, being receptive and attentive and concentrating the whole mind, were intent on listening to Dhamma.

Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:

There is, bhikkhus, that base where there is no earth, no water, no fire, no air; no base consisting of the infinity of space, no base consisting of the infinity of consciousness, no base consisting of nothingness, no base consisting of neither-perception-nor-non-perception; neither this world nor another world nor both; neither sun nor moon. Here, bhikkhus, I say there is no coming, no going, no staying, no deceasing, no uprising. Not fixed, not movable, it has no support. Just this is the end of suffering.

---o0o---

Udana VIII.2

Nibbana Sutta

Total Unbinding (2)

Translated from the Pali by Thanissaro Bhikkhu.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One was instructing urging, rousing, and encouraging the monks with Dhamma-talk concerned with Unbinding. The monks -- receptive, attentive, focusing their entire awareness, lending ear -- listened to the Dhamma.

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

It's hard to see the unaffected,
for the truth isn't easily seen.
Craving is pierced
in one who knows;
For one who sees,
there is nothing.

---o0o---

Udana VIII.2

Nibbana Sutta

Parinibbana (2)

Translated from the Pali by John D. Ireland.

Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. On that occasion the Lord was instructing ... the bhikkhus with a Dhamma talk connected with Nibbana, and those bhikkhus ... were intent on listening to Dhamma.

Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:

The uninclined is hard to see,
The truth is not easy to see;
Craving is penetrated by one who knows,
For one who sees there is nothing.

---o0o---

Udana VIII.3

Nibbana Sutta

Total Unbinding (3)

Translated from the Pali by Thanissaro Bhikkhu.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One was instructing urging, rousing, and encouraging the monks with Dhamma-talk concerned with Unbinding. The monks -- receptive, attentive, focusing their entire awareness, lending ear -- listened to the Dhamma.

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

There is, monks, an unborn -- unbecome -- unmade -- unfabricated. If there were not that unborn -- unbecome -- unmade -- unfabricated, there would not be the case that emancipation from the born -- become -- made -- fabricated would be discerned. But precisely because there is an unborn -- unbecome -- unmade -- unfabricated, emancipation from the born -- become -- made -- fabricated is discerned.

---o0o---

Udana VIII.3

Nibbana Sutta

Parinibbana (3)

Translated from the Pali by John D. Ireland.

Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. On that occasion the Lord was instructing ... the bhikkhus with a Dhamma talk connected with Nibbana, and those bhikkhus ... were intent on listening to Dhamma.

Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:

There is, bhikkhus, a not-born, a not-brought-to-being, a not-made, a not-conditioned. If, bhikkhus, there were no not-born, not-brought-to-being, not-made, not-conditioned, no escape would be discerned from what is born, brought-to-being, made, conditioned. But since there is a not-born, a not-brought-to-being, a not-made, a not-conditioned, therefore an escape is discerned from what is born, brought-to-being, made, conditioned.

---o0o---

Udana VIII.4

Nibbana Sutta

Total Unbinding (4)

Translated from the Pali by Thanissaro Bhikkhu.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Now at that time the Blessed One was instructing urging, rousing, and encouraging the monks with Dhamma-talk concerned with Unbinding. The monks -- receptive, attentive, focusing their entire awareness, lending ear -- listened to the Dhamma.

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

One who is dependent has wavering. One who is independent has no wavering. There being no wavering, there is calm. There being calm, there is no desire. There being no desire, there is no coming or going. There being no coming or going, there is no passing away or arising. There being no passing away or arising, there is neither a here nor a there nor a between-the-two. This, just this, is the end of stress.

---o0o---

Udana VIII.4

Nibbana Sutta

Parinibbana (4)

Translated from the Pali by John D. Ireland.

Thus have I heard. At one time the Lord was staying near Savatthi in the Jeta Wood at Anathapindika's monastery. On that occasion the Lord was instructing ... the bhikkhus with a Dhamma talk connected with Nibbana, and those bhikkhus ... were intent on listening to Dhamma.

Then, on realizing its significance, the Lord uttered on that occasion this inspired utterance:

For the supported there is instability, for the unsupported there is no instability; when there is no instability there is serenity; when there is serenity there is no inclination: when there is no inclination there is no coming-and-going; when there is no coming-and-going there is no decease-and-uprising; when there is no decease-and-uprising there is neither "here" nor "beyond" nor "in between the two." Just this is the end of suffering.

---o0o---

Udana VIII.8

Visakha Sutta

To Visakha

Translated from the Pali by Thanissaro Bhikkhu.

I have heard that on one occasion the Blessed One was staying in Savatthi at the Eastern Monastery, the palace of Migara's mother. Now at that time a dear and beloved grandson of Visakha, Migara's mother, had died. So Visakha, Migara's mother -- her clothes wet, her hair wet -- went to the Blessed One in the middle of the day and, on arrival, having bowed down to him, sat to one side. As she was sitting there the Blessed One said to her: "Why have you come here, Visakha -- your clothes wet, your hair wet -- in the middle of the day?"

When this was said, she said to the Blessed One, "My dear and beloved grandson has died. This is why I have come here -- my clothes wet, my hair wet -- in the middle of the day."

"Visakha, would you like to have as many children and grandchildren as there are people in Savatthi?"

"Yes, lord, I would like to have as many children and grandchildren as there are people in Savatthi."

"But how many people in Savatthi die in the course of a day?"

"Sometimes ten people die in Savatthi in the course of a day, sometimes nine... eight... seven... six... five... four... three... two... Sometimes one person dies in Savatthi in the course of a day. Savatthi is never free from people dying."

"So what do you think, Visakha: Would you ever be free from wet clothes and wet hair?"

"No, lord. Enough of my having as many children and grandchildren as there are people in Savatthi."

"Visakha, those who have a hundred dear ones have a hundred sufferings. Those who have ninety dear ones have ninety sufferings. Those who have eighty... seventy... sixty... fifty... forty... thirty... twenty... ten... nine... eight... seven... six... five... four... three... two... Those who have one dear one have one suffering. For those with no dear ones, there are no sufferings. They are free from sorrow, free from stain, free from lamentation, I tell you."

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

The sorrows, lamentations,
the many kinds of suffering in the world,
exist dependent on something dear.
They don't exist
when there's nothing dear.
And thus blissful & sorrowless
are those for whom nothing
in the world is dear anywhere.
So one who aspires
to be stainless & sorrowless
shouldn't make anything
in the world dear
anywhere.

---o0o---

Udana VIII.9

Dabba Sutta

About Dabba Mallaputta (1)

Translated from the Pali by Thanissaro Bhikkhu.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. Then Ven. Dabba Mallaputta went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One: "Now is the time for my total Unbinding, O One-Well-Gone!"

"Then do, Dabba, what you think it is now time to do."

Then Ven. Dabba Mallaputta, rising from his seat, bowed down to the Blessed One and, circling him on the right, rose up into the air and sat cross-legged in the sky, in space. Entering the fire property and emerging from it, he was totally unbound. Now, when Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in space, entered the fire property and then emerged from it and was totally unbound, his body burned and was consumed so that neither ashes nor soot could be discerned. Just as when ghee or oil is burned and consumed, neither ashes nor soot can be discerned, in the same way, when Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in space, entered the fire property and then emerged from it and was totally unbound, his body burned and was consumed so that neither ashes nor soot could be discerned.

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

The body disintegrated,
perception ceased,
pain & rapture were entirely consumed,
fabrications were stilled:
consciousness has come to its end.

---o0o---

Udana VIII.10

Dabba Sutta

About Dabba Mallaputta (2)

Translated from the Pali by Thanissaro Bhikkhu.

I have heard that on one occasion the Blessed One was staying near Savatthi, in Jeta's Grove, Anathapindika's monastery. There he addressed the monks, "Monks!"

"Yes, lord," the monks replied.

The Blessed One said, "When Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in space, entered the fire property and then emerged from it and was totally unbound, his body burned and was consumed so that neither ashes nor soot could be discerned. Just as when ghee or oil is burned and consumed, neither ashes nor soot can be discerned, in the same way, when Dabba Mallaputta rose up into the air and, sitting cross-legged in the sky, in space, entered the fire property and then emerged from it and was totally unbound, his body burned and was consumed so that neither ashes nor soot could be discerned."

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

Just as the destination of a glowing fire
struck with a [blacksmith's] iron hammer,
gradually growing calm,
is not known:

Even so, there's no destination to describe
for those who are rightly released
-- having crossed over the flood
of sensuality's bond --
for those who have attained
unwavering bliss.

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