[71] Bhikkhus, once in the past there was a teacher named Araka, a religious founder (titthakara) free of lust for sensual pleasures. Now, bhikkhus, the teacher Araka had many hundreds of disciples, and the teacher Araka taught the Dhamma to his disciples thus: "Short, brahmin, is the life of human beings — limited, fleeting, of much suffering (dukkha), of much despair. It should be comprehended with wisdom (mantāya); one should do what is wholesome and live the holy life (brahmacariya); for one who is born there is no not-dying.
"Just as, brahmin, a drop of dew on the tip of a blade of grass, when the sun rises, quickly vanishes and does not last long, even so, brahmin, like a drop of dew is the life of human beings — limited, fleeting, of much suffering, of much despair. It should be comprehended with wisdom; one should do what is wholesome and live the holy life; for one who is born there is no not-dying.
"Just as, brahmin, when the rain-cloud pours down in thick drops, a bubble on the water quickly vanishes and does not last long, even so, brahmin, like a water bubble is the life of human beings — limited, fleeting, of much suffering, of much despair. It should be comprehended with wisdom; one should do what is wholesome and live the holy life; for one who is born there is no not-dying.
"Just as, brahmin, a line drawn on water with a stick quickly vanishes and does not last long, even so, brahmin, like a line drawn on water with a stick is the life of human beings — limited, fleeting, … for one who is born there is no not-dying.
"Just as, brahmin, a mountain river, going far, swift-flowing, sweeping along all it can carry — there being no moment, no instant, no second when it stands still, but rather it goes on, rolls on, and flows on — even so, brahmin, like a mountain river is the life of human beings — limited, fleeting, … for one who is born there is no not-dying.
"Just as, brahmin, a strong man, having gathered a lump of spittle on the tip of his tongue, might spit it out with hardly any effort, even so, brahmin, like a lump of spittle is the life of human beings — limited, fleeting, … for one who is born there is no not-dying.
"Just as, brahmin, a piece of meat thrown into an iron pan heated all day long quickly vanishes and does not last long, even so, brahmin, like a piece of meat is the life of human beings — limited, fleeting, … for one who is born there is no not-dying.
"Just as, brahmin, a cow to be slaughtered, being led to the slaughterhouse — whatever foot she lifts, she is close to slaughter, close to death — even so, brahmin, like a cow to be slaughtered is the life of human beings — limited, fleeting, of much suffering, of much despair. It should be comprehended with wisdom; one should do what is wholesome and live the holy life; for one who is born there is no not-dying."
Now, bhikkhus, at that time the lifespan of human beings was sixty thousand years, and a girl of five hundred years was of marriageable age. And at that time, bhikkhus, human beings had only six afflictions: cold, heat, hunger, thirst, defecation, and urination. Yet, bhikkhus, that teacher Araka, when human beings were so long-lived, so long-lasting, of so little affliction, would teach the Dhamma to his disciples thus: "Short, brahmin, is the life of human beings — limited, fleeting, of much suffering, of much despair. It should be comprehended with wisdom; one should do what is wholesome and live the holy life; for one who is born there is no not-dying."
At present, bhikkhus, one speaking rightly would say: "Short is the life of human beings — limited, fleeting, of much suffering, of much despair. It should be comprehended with wisdom; one should do what is wholesome and live the holy life; for one who is born there is no not-dying." At present, bhikkhus, one who lives long lives a hundred years, or a little less or more. And one living a hundred years, bhikkhus, lives just three hundred seasons: a hundred seasons of winter, a hundred seasons of summer, a hundred seasons of the rains. And one living three hundred seasons, bhikkhus, lives just twelve hundred months: four hundred months of winter, four hundred months of summer, four hundred months of the rains. And one living twelve hundred months, bhikkhus, lives just twenty-four hundred fortnights: eight hundred fortnights of winter, eight hundred fortnights of summer, eight hundred fortnights of the rains. And one living twenty-four hundred fortnights, bhikkhus, lives just thirty-six thousand nights: twelve thousand nights of winter, twelve thousand nights of summer, twelve thousand nights of the rains. And one living thirty-six thousand nights, bhikkhus, eats just seventy-two thousand meals: twenty-four thousand meals in winter, twenty-four thousand meals in summer, twenty-four thousand meals in the rains — together with mother's milk and with the obstacles to meals. Herein, these are the obstacles to meals: one who is angry does not eat a meal; one in pain does not eat a meal; one who is ill does not eat a meal; one observing the Uposatha does not eat a meal; and through not obtaining food one does not eat a meal.
Thus, bhikkhus, for a human being with a lifespan of a hundred years, I have reckoned the life, reckoned the measure of the lifespan, reckoned the seasons, reckoned the years, reckoned the months, reckoned the fortnights, reckoned the nights, reckoned the days, reckoned the meals, and reckoned the obstacles to meals. Whatever, bhikkhus, should be done by a teacher who seeks the welfare of his disciples, who is compassionate, out of compassion — that has been done for you by me. These, bhikkhus, are the roots of trees; these are empty dwellings. Meditate, bhikkhus; do not be negligent; do not be remorseful afterward. This is our instruction to you.
The Great Chapter (Mahāvagga), the Second.
Its summary (uddāna):
Hiri, the Man, the simile of the City, One Who Knows the Dhamma, the Pārichattaka tree,
Respect, Development, the Fire, and the Instructions of Sunetta and of Araka.
_______________
The Discipline Chapter (Vinayavagga), the Third
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.