Ud 3:10 Surveying the World (Loka Sutta)

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('â', self.â By whatever means it supposes [anything], it becomes otherwise than that.1 Becoming otherwise, the world is attached to becoming, afflicted by becoming, and yet delights in that very becoming. Where thereâs delight, there is fear. What one fears is stressful. This holy life is lived for the abandoning of becoming. Whatever contemplatives or brahmans say that liberation from becoming is by means of becoming, all of them are not released from becoming, I say. And whatever contemplatives or brahmans say that escape from becoming is by means of non-becoming, all of them have not escaped from becoming, I say. For this stress comes into play in dependence on every acquisition.2 With the ending of every clinging/sustenance, thereâs no stress coming into play. Look at this world: Beings, afflicted with thick ignorance, are unreleased from passion for what has come to be. All levels of becoming, anywhere, in any way, are inconstant, stressful, subject to change. Seeing this–as itâs come to be– with right discernment, one abandons craving for becoming and doesnât delight in non-becoming.3 From the total ending of craving comes fading & cessation without remainder: unbinding. For the monk unbound through lack of clinging/sustenance, thereâs no further becoming. He has conquered Mṅra, won the battle, having gone beyond becomings : Such. Notes 1. In other words, regardless of whatever one bases oneâs construal of an experience on, by the time the construal is complete, the base has already changed. 2. Reading sabbâupadhiṃ hi with the Thai edition. The Burmese and Sri Lankan editions read upadhiṃ hi: "For this stress comes into play in dependence on acquisition." The parallel passage in the Udṅnavarga (32.36) agrees with this latter version. 3. This passage indicates the way out of the dilemma posed above, that one cannot gain release either through becoming or non-becoming. Rather than focus on whether one wants to take "what has come to be" in the direction of becoming or non-becoming, one develops dispassion for "what has come to be" as it occurs, and this provides the way out. On this point, see The Paradox of Becoming, chapters 2 and 6. See also: MN 113; SN 1:1; SN 12:15; Iti 49 - --> - - - -