El Buda Gotama

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought:*This is also told at SN 12.65. For the significance of the variations, see notes there. ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. Oh, when will an escape be found from this suffering, from old age and death?’

“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘kicchaṁ vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. Kudāssu nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought:*This is also told at SN 12.65. For the significance of the variations, see notes there.“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, ‘kicchaṁ vatāyaṁ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca. yet it doesn’t understand how to escape from this suffering, from old age and death. Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. Oh, when will an escape be found from this suffering, from old age and death?’ Kudāssu nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti?

Then it occurred to me: ‘When what exists is there old age and death? What is a requirement for old age and death?’ Then, through rational application of mind, I penetrated with wisdom: ‘When rebirth exists there’s old age and death. Rebirth is a requirement for old age and death.’

Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho satisatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.

Then it occurred to me: Tassa mayhaṁ, bhikkhave, etadahosi: ‘When what exists is there old age and death? What is a requirement for old age and death?’ ‘kimhi nu kho satisatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario jarāmaraṇaṁ hoti, kiṁpaccayā jarāmaraṇan’ti? Then, through rational application of mind, I penetrated with wisdom: Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘When rebirth exists there’s old age and death. Rebirth is a requirement for old age and death.’ ‘jātiyā kho sati jarāmaraṇaṁ hoti, jātipaccayā jarāmaraṇan’ti.

Then it occurred to me: ‘When what exists is there rebirth? … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … ‘When what exists are there choices? What is a requirement for choices?’ Then, through rational application of mind, I penetrated with wisdom: ‘When ignorance exists there are choices. Ignorance is a requirement for choices.’

Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho sati jāti hoti …pe… bhavo … upādānaṁ … taṇhātaṇhāAvidez, sed o ansia que impulsa el aferramiento y el devenir. En los suttas se distingue en tres formas: avidez por la sensualidad, avidez por el devenir y avidez por el no devenir o la aniquilación. Ver upādāna y bhava.Ver en el glosario … vedanāvedanāTonalidad de la experiencia nacida del contacto (phassa). Hay tres tipos: agradable, desagradable o ni agradable ni desagradable. Como uno de los cinco khandhas, vedanā designa el modo en que una experiencia se siente en términos de placer, dolor o neutralidad, sin ser todavía emoción elaborada. Ver khandha y phassa.Ver en el glosario … phasso … saḷāyatanaṁ … nāmarūpaṁ … viññāṇaṁ … saṅkhārā honti, kiṁpaccayā saṅkhārā’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.

Then it occurred to me: Tassa mayhaṁ, bhikkhave, etadahosi: ‘When what exists is there rebirth? … ‘kimhi nu kho sati jāti hoti …pe… continued existence … bhavo … grasping … upādānaṁ … craving … taṇhātaṇhāAvidez, sed o ansia que impulsa el aferramiento y el devenir. En los suttas se distingue en tres formas: avidez por la sensualidad, avidez por el devenir y avidez por el no devenir o la aniquilación. Ver upādāna y bhava.Ver en el glosario … feeling … vedanāvedanāTonalidad de la experiencia nacida del contacto (phassa). Hay tres tipos: agradable, desagradable o ni agradable ni desagradable. Como uno de los cinco khandhas, vedanā designa el modo en que una experiencia se siente en términos de placer, dolor o neutralidad, sin ser todavía emoción elaborada. Ver khandha y phassa.Ver en el glosario … contact … phasso … the six sense fields … saḷāyatanaṁ … name and form … nāmarūpaṁ … consciousness … viññāṇaṁ … ‘When what exists are there choices? What is a requirement for choices?’ saṅkhārā honti, kiṁpaccayā saṅkhārā’ti? Then, through rational application of mind, I penetrated with wisdom: Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘When ignorance exists there are choices. Ignorance is a requirement for choices.’ ‘avijjāya kho sati saṅkhārā honti, avijjāpaccayā saṅkhārā’ti.

Choices are a requirement for consciousness. … That is how this entire mass of suffering originates. ‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

saṅkhārapaccayā viññāṇaṁ …pe… evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññāpaññāDiscernimiento, sabiduría o visión cabal. Capacidad de comprender la realidad según el Dhamma, especialmente la naturaleza condicionada de los fenómenos, las Cuatro Nobles Verdades y las tres características. Una de las cinco facultades, las cinco fuerzas y las diez pāramīs.Ver en el glosario udapādi, vijjāvijjāConocimiento claro; conciencia genuina; ciencia (específicamente, los poderes cognitivos desarrollados a través de la práctica de la inmersión y la sabiduría).Ver en el glosario udapādi, āloko udapādi.

Choices are a requirement for consciousness. … saṅkhārapaccayā viññāṇaṁ …pe… That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa samudayo hoti. ‘Origination, origination.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. ‘Samudayo, samudayo’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññāpaññāDiscernimiento, sabiduría o visión cabal. Capacidad de comprender la realidad según el Dhamma, especialmente la naturaleza condicionada de los fenómenos, las Cuatro Nobles Verdades y las tres características. Una de las cinco facultades, las cinco fuerzas y las diez pāramīs.Ver en el glosario udapādi, vijjāvijjāConocimiento claro; conciencia genuina; ciencia (específicamente, los poderes cognitivos desarrollados a través de la práctica de la inmersión y la sabiduría).Ver en el glosario udapādi, āloko udapādi.

Then it occurred to me: ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ Then, through rational application of mind, I penetrated with wisdom: ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’

Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.

Then it occurred to me: Tassa mayhaṁ, bhikkhave, etadahosi: ‘When what doesn’t exist is there no old age and death? When what ceases do old age and death cease?’ ‘kimhi nu kho asati jarāmaraṇaṁ na hoti, kissa nirodhā jarāmaraṇanirodho’ti? Then, through rational application of mind, I penetrated with wisdom: Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘When rebirth doesn’t exist there’s no old age and death. When rebirth ceases, old age and death cease.’ ‘jātiyā kho asati jarāmaraṇaṁ na hoti, jātinirodhā jarāmaraṇanirodho’ti.

Then it occurred to me: ‘When what doesn’t exist is there no rebirth? … continued existence … grasping … craving … feeling … contact … the six sense fields … name and form … consciousness … ‘When what doesn’t exist are there no choices? When what ceases do choices cease?’ Then, through rational application of mind, I penetrated with wisdom: ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’

Tassa mayhaṁ, bhikkhave, etadahosi: ‘kimhi nu kho asati jāti na hoti …pe… bhavo … upādānaṁ … taṇhā … vedanā … phasso … saḷāyatanaṁ … nāmarūpaṁ … viññāṇaṁ … saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.

Then it occurred to me: Tassa mayhaṁ, bhikkhave, etadahosi: ‘When what doesn’t exist is there no rebirth? … ‘kimhi nu kho asati jāti na hoti …pe… continued existence … bhavo … grasping … upādānaṁ … craving … taṇhā … feeling … vedanā … contact … phasso … the six sense fields … saḷāyatanaṁ … name and form … nāmarūpaṁ … consciousness … viññāṇaṁ … ‘When what doesn’t exist are there no choices? When what ceases do choices cease?’ saṅkhārā na honti, kissa nirodhā saṅkhāranirodho’ti? Then, through rational application of mind, I penetrated with wisdom: Tassa mayhaṁ, bhikkhave, yoniso manasikārā ahu paññāya abhisamayo: ‘When ignorance doesn’t exist there are no choices. When ignorance ceases, choices cease.’ ‘avijjāya kho asati saṅkhārā na honti, avijjānirodhā saṅkhāranirodho’ti.

And so, when ignorance ceases, choices cease. When choices cease, consciousness ceases. … That is how this entire mass of suffering ceases. ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.”

Iti hidaṁ avijjānirodhā saṅkhāranirodho; saṅkhāranirodhā viññāṇanirodho …pe… evametassa kevalassa dukkhakkhandhassa nirodho hoti. ‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. Dasamo.

And so, when ignorance ceases, choices cease. Iti hidaṁ avijjānirodhā saṅkhāranirodho; When choices cease, consciousness ceases. … saṅkhāranirodhā viññāṇanirodho …pe… That is how this entire mass of suffering ceases. evametassa kevalassa dukkhakkhandhassa nirodho hoti. ‘Cessation, cessation.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.” ‘Nirodho, nirodho’ti kho me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. Dasamo.