“Pañcimāni, bhikkhave, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Katamāni pañca? ‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. ‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.
“These five states, bhikkhus, are unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world. What are these five? (1) The state ‘do not grow old’ when subject to aging is unobtainable by an ascetic, a brahmin, a deity, |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|, or anyone in the world. (2) The state ‘do not fall ill’ when subject to illness is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (3) ‘do not die’ when subject to death is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (4) ‘do not perish’ when subject to perishing is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (5) ‘do not be lost’ when subject to loss is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world.
Assutavato, bhikkhave, puthujjanassa jarādhammaṁ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati: ‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayaṁ vuccati, bhikkhave: ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’.
(1) Bhikkhus, for an uninstructed ordinary person, what is subject to aging inevitably |ages::grows old, declines [jīrati]|. When this occurs, he does not reflect thus: ‘I am not the only one for whom what is subject to aging ages. For all beings that cycle through coming and going, passing away, and rebirth, what is subject to aging ages. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to old age grows old, my food would not satisfy me, my appearance would deteriorate, I would not be able to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.’ Thus, when what is subject to old age grows old, he grieves, grows weary, laments, weeps beating his breast, and becomes disoriented. This is called an uninstructed ordinary person pierced by the poisonous |dart of sorrow::arrow of grief [sokasalla]|, who only torments himself.
Puna caparaṁ, bhikkhave, assutavato puthujjanassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati: ‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayaṁ vuccati, bhikkhave: ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’.
(2) Again, for the uninstructed ordinary person, what is subject to illness falls ill, (3) what is subject to death dies, (4) what is subject to perishing perishes, (5) and what is subject to loss is lost. When this occurs, he does not reflect thus: ‘I am not the only one for whom what is subject to loss is lost. For all beings that cycle through coming and going, passing away, and rebirth, what is subject to loss is lost. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to loss is lost, my food would not satisfy me, my appearance would deteriorate, I would not be able to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.’ Thus, when what is subject to loss is lost, he grieves, grows weary, laments, weeps beating his breast, and becomes disoriented. This is called an uninstructed ordinary person pierced by the poisonous dart of sorrow, who only torments himself.
Sutavato ca kho, bhikkhave, ariyasāvakassa jarādhammaṁ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati: ‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ vuccati, bhikkhave: ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’.
(1) Bhikkhus, for a learned disciple of the Noble Ones, what is subject to aging inevitably ages. When this occurs, he reflects thus: ‘I am not the only one for whom what is subject to aging ages. For all beings that cycle through coming and going, passing away, and rebirth, what is subject to aging ages. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to old age grows old, my food would not satisfy me, my appearance would deteriorate, I would not be able to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.’ Thus, when what is subject to old age grows old, he does not grieve, he does not grow weary, does not lament, does not weep beating his breast and does not become disoriented. This is said, bhikkhus: ‘A learned disciple of the Noble Ones who has extracted the poisonous dart of sorrow with which the uninstructed ordinary person pierces and torments himself. He, free from sorrow and without a dart, personally attains |complete Nibbāna::complete quenching of mental defilements [parinibbāpeti]|.’
Puna caparaṁ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati: ‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ vuccati, bhikkhave: ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. Asoko visallo ariyasāvako attānaṁyeva parinibbāpetī’ti.
(2) Furthermore, bhikkhus, for the learned disciple of the Noble Ones, what is subject to illness becomes ill, (3) what is subject to death dies, (4) what is subject to perishing perishes, (5) and what is subject to loss is lost. When this occurs, he reflects thus: ‘It is not only I who lose what is subject to loss. Indeed, for all beings that cycle through coming and going, passing away, and rebirth, what is subject to loss is lost by all. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to loss is lost, my food would not satisfy me, my appearance would deteriorate, I would be unable to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.’ Thus, when what is subject to loss is lost, he does not grieve, does not grow weary, does not lament, does not weep beating his breast, and does not become disoriented. This is said, bhikkhus: ‘A learned disciple of the Noble Ones who has removed the poisonous dart of sorrow, with which the uninstructed ordinary person pierces and torments himself. He, free from sorrow and without a dart, personally attains complete Nibbāna.’
Imāni kho, bhikkhave, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.
These, bhikkhus, are the five unobtainable states by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world.”
Na socanāya paridevanāya,
Atthodha labbhā api appakopi;
Socantamenaṁ dukhitaṁ viditvā,
Paccatthikā attamanā bhavanti.
“Not by grieving nor |lamenting::crying, mourning [paridevanā]|,
is even a little good achieved;
Knowing someone is distressed and grieving,
enemies become delighted.
Yato ca kho paṇḍito āpadāsu,
Na vedhatī atthavinicchayaññū;
Paccatthikāssa dukhitā bhavanti,
Disvā mukhaṁ avikāraṁ purāṇaṁ.
When the |wise::astute, intelligent, learned, skilled [paṇḍita]| one does not waver in |adversity::distress, misfortune [āpadā]|,
skilled in discerning what is good;
Their enemies become disheartened,
upon seeing their steadfast, unchanged expression.
Jappena mantena subhāsitena,
Anuppadānena paveṇiyā vā;
Yathā yathā yattha labhetha atthaṁ,
Tathā tathā tattha parakkameyya.
Through chanting, |mantras::sacred hymns [mante]|, or well-spoken words,
through giving or according to tradition;
Wherever and however one might gain one’s good,
there one should exert oneself accordingly.
Sace pajāneyya alabbhaneyyo,
Mayāva aññena vā esa attho;
Asocamāno adhivāsayeyya,
Kammaṁ daḷhaṁ kinti karomi dānī”ti.
If one realizes that this good,
cannot be achieved by oneself or by anyone else;
Not grieving, one should |endure::tolerate, weather [adhivāsayati]|,
thinking: ‘Kamma is decisive; what [work] can I do now?’”
“These five states, bhikkhus, are unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world. What are these five? (1) The state ‘do not grow old’ when subject to aging is unobtainable by an ascetic, a brahmin, a deity, |Māra::the ruler of the sensual realm, often depicted as a tempter who tries to obstruct beings from the path to liberation [māra]|, |Brahmā::God, the first deity to be born at the beginning of a new cosmic cycle and whose lifespan lasts for the entire cycle [brahmā]|, or anyone in the world. (2) The state ‘do not fall ill’ when subject to illness is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (3) ‘do not die’ when subject to death is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (4) ‘do not perish’ when subject to perishing is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone in the world. (5) ‘do not be lost’ when subject to loss is unobtainable by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world.
(1) Bhikkhus, for an uninstructed ordinary person, what is subject to aging inevitably |ages::grows old, declines [jīrati]|. When this occurs, he does not reflect thus: ‘I am not the only one for whom what is subject to aging ages. For all beings that cycle through coming and going, passing away, and rebirth, what is subject to aging ages. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to old age grows old, my food would not satisfy me, my appearance would deteriorate, I would not be able to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.’ Thus, when what is subject to old age grows old, he grieves, grows weary, laments, weeps beating his breast, and becomes disoriented. This is called an uninstructed ordinary person pierced by the poisonous |dart of sorrow::arrow of grief [sokasalla]|, who only torments himself.
(2) Again, for the uninstructed ordinary person, what is subject to illness falls ill, (3) what is subject to death dies, (4) what is subject to perishing perishes, (5) and what is subject to loss is lost. When this occurs, he does not reflect thus: ‘I am not the only one for whom what is subject to loss is lost. For all beings that cycle through coming and going, passing away, and rebirth, what is subject to loss is lost. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to loss is lost, my food would not satisfy me, my appearance would deteriorate, I would not be able to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.’ Thus, when what is subject to loss is lost, he grieves, grows weary, laments, weeps beating his breast, and becomes disoriented. This is called an uninstructed ordinary person pierced by the poisonous dart of sorrow, who only torments himself.
(1) Bhikkhus, for a learned disciple of the Noble Ones, what is subject to aging inevitably ages. When this occurs, he reflects thus: ‘I am not the only one for whom what is subject to aging ages. For all beings that cycle through coming and going, passing away, and rebirth, what is subject to aging ages. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to old age grows old, my food would not satisfy me, my appearance would deteriorate, I would not be able to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.’ Thus, when what is subject to old age grows old, he does not grieve, he does not grow weary, does not lament, does not weep beating his breast and does not become disoriented. This is said, bhikkhus: ‘A learned disciple of the Noble Ones who has extracted the poisonous dart of sorrow with which the uninstructed ordinary person pierces and torments himself. He, free from sorrow and without a dart, personally attains |complete Nibbāna::complete quenching of mental defilements [parinibbāpeti]|.’
(2) Furthermore, bhikkhus, for the learned disciple of the Noble Ones, what is subject to illness becomes ill, (3) what is subject to death dies, (4) what is subject to perishing perishes, (5) and what is subject to loss is lost. When this occurs, he reflects thus: ‘It is not only I who lose what is subject to loss. Indeed, for all beings that cycle through coming and going, passing away, and rebirth, what is subject to loss is lost by all. If I were to grieve, grow weary, lament, weep beating my breast, and become disoriented when what is subject to loss is lost, my food would not satisfy me, my appearance would deteriorate, I would be unable to carry out my tasks, my enemies would be delighted, and my friends would be disheartened.’ Thus, when what is subject to loss is lost, he does not grieve, does not grow weary, does not lament, does not weep beating his breast, and does not become disoriented. This is said, bhikkhus: ‘A learned disciple of the Noble Ones who has removed the poisonous dart of sorrow, with which the uninstructed ordinary person pierces and torments himself. He, free from sorrow and without a dart, personally attains complete Nibbāna.’
These, bhikkhus, are the five unobtainable states by an ascetic, a brahmin, a deity, Māra, Brahmā, or anyone else in the world.”
“Not by grieving nor |lamenting::crying, mourning [paridevanā]|,
is even a little good achieved;
Knowing someone is distressed and grieving,
enemies become delighted.
When the |wise::astute, intelligent, learned, skilled [paṇḍita]| one does not waver in |adversity::distress, misfortune [āpadā]|,
skilled in discerning what is good;
Their enemies become disheartened,
upon seeing their steadfast, unchanged expression.
Through chanting, |mantras::sacred hymns [mante]|, or well-spoken words,
through giving or according to tradition;
Wherever and however one might gain one’s good,
there one should exert oneself accordingly.
If one realizes that this good,
cannot be achieved by oneself or by anyone else;
Not grieving, one should |endure::tolerate, weather [adhivāsayati]|,
thinking: ‘Kamma is decisive; what [work] can I do now?’”
“Pañcimāni, bhikkhave, alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Katamāni pañca? ‘Jarādhammaṁ mā jīrī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. ‘Byādhidhammaṁ mā byādhīyī’ti …pe… ‘maraṇadhammaṁ mā mīyī’ti … ‘khayadhammaṁ mā khīyī’ti … ‘nassanadhammaṁ mā nassī’ti alabbhanīyaṁ ṭhānaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.
Assutavato, bhikkhave, puthujjanassa jarādhammaṁ jīrati. So jarādhamme jiṇṇe na iti paṭisañcikkhati: ‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayaṁ vuccati, bhikkhave: ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’.
Puna caparaṁ, bhikkhave, assutavato puthujjanassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. So nassanadhamme naṭṭhe na iti paṭisañcikkhati: ‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayaṁ vuccati, bhikkhave: ‘assutavā puthujjano viddho savisena sokasallena attānaṁyeva paritāpeti’.
Sutavato ca kho, bhikkhave, ariyasāvakassa jarādhammaṁ jīrati. So jarādhamme jiṇṇe iti paṭisañcikkhati: ‘na kho mayhevekassa jarādhammaṁ jīrati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ jarādhammaṁ jīrati. Ahañceva kho pana jarādhamme jiṇṇe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ vuccati, bhikkhave: ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. Asoko visallo ariyasāvako attānaṁyeva parinibbāpeti’.
Puna caparaṁ, bhikkhave, sutavato ariyasāvakassa byādhidhammaṁ byādhīyati …pe… maraṇadhammaṁ mīyati … khayadhammaṁ khīyati … nassanadhammaṁ nassati. So nassanadhamme naṭṭhe iti paṭisañcikkhati: ‘na kho mayhevekassa nassanadhammaṁ nassati, atha kho yāvatā sattānaṁ āgati gati cuti upapatti sabbesaṁ sattānaṁ nassanadhammaṁ nassati. Ahañceva kho pana nassanadhamme naṭṭhe soceyyaṁ kilameyyaṁ parideveyyaṁ, urattāḷiṁ kandeyyaṁ, sammohaṁ āpajjeyyaṁ, bhattampi me nacchādeyya, kāyepi dubbaṇṇiyaṁ okkameyya, kammantāpi nappavatteyyuṁ, amittāpi attamanā assu, mittāpi dummanā assū’ti. So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ vuccati, bhikkhave: ‘sutavā ariyasāvako abbuhi savisaṁ sokasallaṁ, yena viddho assutavā puthujjano attānaṁyeva paritāpeti. Asoko visallo ariyasāvako attānaṁyeva parinibbāpetī’ti.
Imāni kho, bhikkhave, pañca alabbhanīyāni ṭhānāni samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.
Na socanāya paridevanāya,
Atthodha labbhā api appakopi;
Socantamenaṁ dukhitaṁ viditvā,
Paccatthikā attamanā bhavanti.
Yato ca kho paṇḍito āpadāsu,
Na vedhatī atthavinicchayaññū;
Paccatthikāssa dukhitā bhavanti,
Disvā mukhaṁ avikāraṁ purāṇaṁ.
Jappena mantena subhāsitena,
Anuppadānena paveṇiyā vā;
Yathā yathā yattha labhetha atthaṁ,
Tathā tathā tattha parakkameyya.
Sace pajāneyya alabbhaneyyo,
Mayāva aññena vā esa attho;
Asocamāno adhivāsayeyya,
Kammaṁ daḷhaṁ kinti karomi dānī”ti.