PiyajātikasuttaFrom One Who Is Dear
Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena aññatarassa gahapatissa ekaputtako piyo manāpo kālaṅkato hoti.Now at that time a certain householder’s dear & beloved little son, his only child, had died. Tassa kālaṅkiriyāya neva kammantā paṭibhanti na bhattaṁ paṭibhāti.Because of his death, the father had no desire to work or to eat. So āḷāhanaṁ gantvā kandati:He kept going to the cemetery and crying out, “kahaṁ, ekaputtaka, kahaṁ, ekaputtakā”ti.“Where have you gone, my only little child? Where have you gone, my only little child?”
Atha kho so gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ gahapatiṁ bhagavā etadavoca:Then he went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there the Blessed One said to him, “na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan”ti.“Householder, your faculties are not those of one who is steady in his own mind. There is an aberration in your faculties.”
“Kiñhi me, bhante, indriyānaṁ nāññathattaṁ bhavissati;“Lord, how could there not be an aberration in my faculties? mayhañhi, bhante, ekaputto piyo manāpo kālaṅkato.My dear & beloved little son, my only child, has died. Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti.Because of his death, I have no desire to work or to eat. Sohaṁ āḷāhanaṁ gantvā kandāmi:I keep going to the cemetery and crying out, ‘kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’”ti.‘Where have you gone, my only little child? Where have you gone, my only little child?’”
“Evametaṁ, gahapati, evametaṁ, gahapati.
evametaṁ, gahapati → evameva gahapati (bj sakideva); evametaṁ gahapati (pts1ed sakideva)“That’s the way it is, householder. That’s the way it is—
Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti.for sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.”
“Kassa kho nāmetaṁ, bhante, evaṁ bhavissati:
Kassa kho → kissa nu kho (bj); tassa kho (sya-all)“But lord, who would ever think that sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear?
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti?
Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā”ti.Happiness & joy are born from one who is dear, come springing from one who is dear.”
Atha kho so gahapati bhagavato bhāsitaṁ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkāmi.So the householder, not delighting in the Blessed One’s words, rejecting the Blessed One’s words, got up from his seat and left.
Tena kho pana samayena sambahulā akkhadhuttā bhagavato avidūre akkhehi dibbanti.Now at that time a large number of gamblers were playing dice not far from the Blessed One. Atha kho so gahapati yena te akkhadhuttā tenupasaṅkami; upasaṅkamitvā akkhadhutte etadavoca:So the householder went to them and, on arrival, said to them, “idhāhaṁ, bhonto, yena samaṇo gotamo tenupasaṅkamiṁ; upasaṅkamitvā samaṇaṁ gotamaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, bhonto, samaṇo gotamo etadavoca:“Just now, venerable sirs, I went to Gotama the contemplative and, on arrival, having bowed down to him, sat to one side. As I was sitting there, Gotama the contemplative said to me, ‘na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan’ti.‘Householder, your faculties are not those of one who is steady in his own mind. There is an aberration in your faculties.’ Evaṁ vutte, ahaṁ, bhonto, samaṇaṁ gotamaṁ etadavocaṁ:“When this was said, I said to him, ‘kiñhi me, bhante, indriyānaṁ nāññathattaṁ bhavissati;‘Lord, how could there not be an aberration in my faculties? mayhañhi, bhante, ekaputtako piyo manāpo kālaṅkato.My dear & beloved little son, my only child, has died. Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti.Because of his death, I have no desire to work or to eat. Sohaṁ āḷāhanaṁ gantvā kandāmi—I keep going to the cemetery and crying out, kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’ti.“Where have you gone, my only little child? Where have you gone, my only little child?”’ ‘Evametaṁ, gahapati, evametaṁ, gahapati.“‘That’s the way it is, householder. That’s the way it is— Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.for sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.’ ‘Kassa kho nāmetaṁ, bhante, evaṁ bhavissati—“‘But, lord, who would ever think that sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear? piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā? Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā’ti.Happiness & joy are born from one who is dear, come springing from one who is dear.’ Atha khvāhaṁ, bhonto, samaṇassa gotamassa bhāsitaṁ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkamin”ti.So, not delighting in the words of Gotama the contemplative, rejecting them, I got up from my seat and left.”
“Evametaṁ, gahapati, evametaṁ, gahapati.“That’s the way it is, householder (said the gamblers). That’s the way it is. Piyajātikā hi, gahapati, ānandasomanassā piyappabhavikā”ti.Happiness & joy are born from one who is dear, come springing from one who is dear.”
Atha kho so gahapati “sameti me akkhadhuttehī”ti pakkāmi.So the householder left, thinking, “I agree with the gamblers.”
Atha kho idaṁ kathāvatthu anupubbena rājantepuraṁ pāvisi.Eventually, word of this conversation made its way into the king’s inner chambers. Atha kho rājā pasenadi kosalo mallikaṁ deviṁ āmantesi:Then King Pasenadi Kosala addressed Queen Mallikā, “idaṁ te, mallike, samaṇena gotamena bhāsitaṁ:“Mallikā, your contemplative, Gotama, has said this: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.‘Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.’”
“Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ, evametan”ti.“If that was said by the Blessed One, great king, then that’s the way it is.”
“Evameva panāyaṁ mallikā yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodati:“No matter what Gotama the contemplative says, Mallikā endorses it: ‘Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ evametan’ti.‘If that was said by the Blessed One, great king, then that’s the way it is.’ Seyyathāpi nāma, yaññadeva ācariyo antevāsissa bhāsati taṁ tadevassa antevāsī abbhanumodati:Just as, no matter what his teacher says, a pupil endorses it: ‘evametaṁ, ācariya, evametaṁ, ācariyā’ti.‘That’s the way it is, teacher. That’s the way it is.’ Evameva kho tvaṁ, mallike, yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodasi:In the same way, no matter what Gotama the contemplative says, Mallikā endorses it: ‘Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ evametan’ti.‘If that was said by the Blessed One, great king, then that’s the way it is.’ Cara pire, mallike, vinassā”ti.Go away, Mallikā! Out of my sight!”
Atha kho mallikā devī nāḷijaṅghaṁ brāhmaṇaṁ āmantesi:Then Queen Mallikā called for the brahman Nāḷijaṅgha: “ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha:“Come, brahman. Go to the Blessed One and, on arrival, showing reverence with your head to his feet in my name, ask whether he is free from illness & affliction, is carefree, strong, & living in comfort, saying: ‘mallikā, bhante, devī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti;‘Queen Mallikā, lord, shows reverence with her head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort.’ evañca vadehi:And then say: ‘bhāsitā nu kho, bhante, bhagavatā esā vācā—‘Lord, did the Blessed One say that piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear?’ Yathā te bhagavā byākaroti taṁ sādhukaṁ uggahetvā mama āroceyyāsi.Whatever the Blessed One says, remember it well and tell it to me— Na hi tathāgatā vitathaṁ bhaṇantī”ti.for Tathāgatas do not speak untruthfully.”
“Evaṁ, bhotī”ti kho nāḷijaṅgho brāhmaṇo mallikāya deviyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.“Yes, madam,” the brahman Nāḷijaṅgha responded to Queen Mallikā. Going to the Blessed One, on arrival he exchanged courteous greetings with the Blessed One. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho nāḷijaṅgho brāhmaṇo bhagavantaṁ etadavoca:After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there he said to the Blessed One: “mallikā, bho gotama, devī bhoto gotamassa pāde sirasā vandati; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati;“Master Gotama, Queen Mallikā shows reverence with her head to your feet and asks whether you are free from illness & affliction, are carefree, strong, & living in comfort. evañca vadeti:And she says further: ‘bhāsitā nu kho, bhante, bhagavatā esā vācā—‘Lord, did the Blessed One say that piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear?’”
“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa.“That’s the way it is, brahman. That’s the way it is. Piyajātikā hi, brāhmaṇa, sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.
Tadamināpetaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā.And it’s through this line of reasoning that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi.“Once in this same Sāvatthī there was a woman whose mother died.
Sā tassā kālakiriyāya ummattikā khittacittā rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha:
rathikāya rathikaṁ → rathiyāya rathiyaṁ (bj, sya-all, km, pts1ed)Owing to her mother’s death she went mad, out of her mind, and wandering from street to street, crossroads to crossroads, would say,
‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti?
addassatha → addasatha (bj, pts1ed); adassatha (sya-all)‘Have you seen my mother? Have you seen my mother?’
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.It’s through this line of reasoning that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā pitā kālamakāsi …“Once in this same Sāvatthī there was a woman whose father died… bhātā kālamakāsi …whose brother died… bhaginī kālamakāsi …whose sister died… putto kālamakāsi …whose son died… dhītā kālamakāsi …whose daughter died… sāmiko kālamakāsi.whose husband died. Sā tassa kālakiriyāya ummattikā khittacittā rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha:Owing to his death she went mad, out of her mind, and wandering from street to street, crossroads to crossroads, would say, ‘api me sāmikaṁ addassatha, api me sāmikaṁ addassathā’ti?‘Have you seen my husband? Have you seen my husband?’
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.It’s through this line of reasoning that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi.“Once in this same Sāvatthī there was a man whose mother died. So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha:Owing to her death he went mad, out of his mind, and wandering from street to street, crossroads to crossroads, would say, ‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti?‘Have you seen my mother? Have you seen my mother?’ Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.It’s through this line of reasoning that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear. Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi …“Once in this same Sāvatthī there was a man whose father died… bhātā kālamakāsi …whose brother died… bhaginī kālamakāsi …whose sister died… putto kālamakāsi …whose son died… dhītā kālamakāsi …whose daughter died… pajāpati kālamakāsi.whose wife died. So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha:Owing to her death he went mad, out of his mind, and wandering from street to street, crossroads to crossroads, would say, ‘api me pajāpatiṁ addassatha, api me pajāpatiṁ addassathā’ti?‘Have you seen my wife? Have you seen my wife?’
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.It’s through this line of reasoning that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.
Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṁ agamāsi.“Once in this same Sāvatthī there was a wife who went to her relatives’ home.
Tassā te ñātakā sāmikaṁ acchinditvā aññassa dātukāmā.
sāmikaṁ → sāmikā (bj)Her relatives, having separated her from her husband, wanted to give her to another against her will.
Sā ca taṁ na icchati.
Atha kho sā itthī sāmikaṁ etadavoca:So she said to her husband,
‘ime, maṁ, ayyaputta, ñātakā tvaṁ acchinditvā aññassa dātukāmā.
tvaṁ → tayā (bj); taṁ (si, sya-all, km, pts1ed) | maṁ → mama (sya-all, km)‘These relatives of mine, having separated us, want to give me to another against my will,’
Ahañca taṁ na icchāmī’ti.
Atha kho so puriso taṁ itthiṁ dvidhā chetvā attānaṁ upphālesi:
upphālesi → opādesi (bj); uppāṭesi (si, pts1ed); ophāresi (mr)whereupon he cut her in two and slashed himself open, thinking,
‘ubho pecca bhavissāmā’ti.‘Dead we will be together.’
Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti.It’s through this line of reasoning that it may be understood how sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.”
Atha kho nāḷijaṅgho brāhmaṇo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena mallikā devī tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo taṁ sabbaṁ mallikāya deviyā ārocesi. Atha kho mallikā devī yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavoca:Then the brahman Nāḷijaṅgha, delighting in & approving of the Blessed One’s words, got up from his seat and went to Queen Mallikā. On arrival, he told her all that had been said in his conversation with the Blessed One. Then Queen Mallikā went to King Pasenadi Kosala and on arrival said to him, “Taṁ kiṁ maññasi, mahārāja,“What do you think, great king? piyā te vajirī kumārī”ti?Is Princess Vajirī dear to you?”
“Evaṁ, mallike, piyā me vajirī kumārī”ti.“Yes, Mallikā, Princess Vajirī is dear to me.”
“Taṁ kiṁ maññasi, mahārāja,“And what do you think? vajiriyā te kumāriyā vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?Would sorrow, lamentation, pain, distress, & despair arise in you from any change & aberration in Princess Vajirī?”
“Vajiriyā me, mallike, kumāriyā vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?“Mallikā, any change & aberration in Princess Vajirī would mean an aberration of my very life. How could sorrow, lamentation, pain, distress, & despair not arise in me?”
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:“Great king, it was in connection with this that the Blessed One—the One who knows, the One who sees, worthy & rightly self-awakened—said, ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.‘Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.’
Taṁ kiṁ maññasi, mahārāja,“Now what do you think, great king? piyā te vāsabhā khattiyā”ti?Is the noble Queen Vāsabhā dear to you? .… “Evaṁ, mallike, piyā me vāsabhā khattiyā”ti. “Taṁ kiṁ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? “Vāsabhāya me, mallike, khattiyāya vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.
Taṁ kiṁ maññasi, mahārāja, piyo te viṭaṭūbho senāpatī”ti?
viṭaṭūbho → viḍūḍabho (bj, sya-all, km, pts1ed)Is [your son] General Viḍūḍabha dear to you? .…
“Evaṁ, mallike, piyo me viṭaṭūbho senāpatī”ti.
“Taṁ kiṁ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
“Viṭaṭūbhassa me, mallike, senāpatissa vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:
‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.
Taṁ kiṁ maññasi, mahārāja, piyā te ahan”ti?Am I dear to you?”
“Evaṁ, mallike, piyā mesi tvan”ti.“Yes, Mallikā, you are dear to me.”
“Taṁ kiṁ maññasi, mahārāja,“And what do you think? mayhaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?Would sorrow, lamentation, pain, distress, & despair arise in you from any change & aberration in me?”
“Tuyhañhi me, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?“Mallikā, any change & aberration in you would mean an aberration of my very life. How could sorrow, lamentation, pain, distress, & despair not arise in me?”
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:“Great king, it was in connection with this that the Blessed One—the One who knows, the One who sees, worthy & rightly self-awakened—said, ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.‘Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.’
Taṁ kiṁ maññasi, mahārāja,“Now what do you think, great king? piyā te kāsikosalā”ti?Are [your subjects] the Kāsis & Kosalans dear to you?”
“Evaṁ, mallike, piyā me kāsikosalā.“Yes, Mallikā, the Kāsis & Kosalans are dear to me. Kāsikosalānaṁ, mallike, ānubhāvena kāsikacandanaṁ paccanubhoma, mālāgandhavilepanaṁ dhāremā”ti.It’s through the might of the Kāsis & Kosalans that we use Kāsi sandalwood and wear garlands, scents, & ointments.”
“Taṁ kiṁ maññasi, mahārāja,“And what do you think? kāsikosalānaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?Would sorrow, lamentation, pain, distress, & despair arise in you from any change & aberration in the Kāsis & Kosalans?”
“Kāsikosalānañhi, mallike, vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti?“Mallikā, any change & aberration in the Kāsis & Kosalans would mean an aberration of my very life. How could sorrow, lamentation, pain, distress, & despair not arise in me?”
“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ:“Great king, it was in connection with this that the Blessed One—the One who knows, the One who sees, worthy & rightly self-awakened—said, ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.‘Sorrow, lamentation, pain, distress, & despair are born from one who is dear, come springing from one who is dear.’”
“Acchariyaṁ, mallike, abbhutaṁ, mallike.“It’s amazing, Mallikā. It’s astounding:
Yāvañca so bhagavā paññāya ativijjha maññe passati.
ativijjha maññe → ativijjha paññāya (pts1ed); paṭivijjha paññāya (mr)how deeply the Blessed One sees, having pierced through, as it were, with discernment.
Ehi, mallike, ācamehī”ti.
ācamehī”ti → ācāmehīti (bj, pts1ed)Come Mallikā: Give me the ablution water.”
Atha kho rājā pasenadi kosalo uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā tikkhattuṁ udānaṁ udānesi:Then King Pasenadi Kosala, rising from his seat and arranging his upper robe over one shoulder, paid homage in the direction of the Blessed One with his hands palm-to-palm in front of his heart, and exclaimed three times:
“Namo tassa bhagavato arahato sammāsambuddhassa.“Homage to the Blessed One, worthy & rightly self-awakened!
Namo tassa bhagavato arahato sammāsambuddhassa.Homage to the Blessed One, worthy & rightly self-awakened!
Namo tassa bhagavato arahato sammāsambuddhassā”ti.Homage to the Blessed One, worthy & rightly self-awakened!”
