Tercer discurso sobre la Iluminación

So I have heard.At one time, when he was first awakened, the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River.There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom.When seven days had passed, the Buddha emerged from that state of immersion. In the last watch, he carefully applied the mind to dependent origination, going both with and against the grain:

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā pacchimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ sādhukaṁ manasākāsi:

So I have heard.Evaṁ me sutaṁ—At one time, when he was first awakened, the Buddha was staying in Uruvelā at the root of the tree of awakening on the bank of the Nerañjarā River.ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom.Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī. When seven days had passed, the Buddha emerged from that state of immersion. In the last watch, he carefully applied the mind to dependent origination, going both with and against the grain:Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhahitvā rattiyā pacchimaṁ yāmaṁ paṭiccasamuppādaṁ anulomapaṭilomaṁ sādhukaṁ manasākāsi:

“When this exists, this comes to be; due to the arising of this, this arises.When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is:Ignorance is a requirement for choices.Choices are a requirement for consciousness.Consciousness is a requirement for name and form.Name and form are requirements for the six sense fields.The six sense fields are requirements for contact.Contact is a requirement for feeling.Feeling is a requirement for craving.Craving is a requirement for grasping.Grasping is a requirement for continued existence.Continued existence is a requirement for rebirth.Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.That is how this entire mass of suffering originates.

“Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; yadidaṁ—avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇaṁ, viññāṇapaccayā nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṁ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

“When this exists, this comes to be; due to the arising of this, this arises.“Iti imasmiṁ sati idaṁ hoti, imassuppādā idaṁ uppajjati, When this doesn’t exist, this doesn’t come to be; due to the cessation of this, this ceases. That is:imasmiṁ asati idaṁ na hoti, imassa nirodhā idaṁ nirujjhati; yadidaṁ—Ignorance is a requirement for choices.avijjāpaccayā saṅkhārā, Choices are a requirement for consciousness.saṅkhārapaccayā viññāṇaṁ, Consciousness is a requirement for name and form.viññāṇapaccayā nāmarūpaṁ, Name and form are requirements for the six sense fields.nāmarūpapaccayā saḷāyatanaṁ, The six sense fields are requirements for contact.saḷāyatanapaccayā phasso, Contact is a requirement for feeling.phassapaccayā vedanā, Feeling is a requirement for craving.vedanāpaccayā taṇhā, Craving is a requirement for grasping.taṇhāpaccayā upādānaṁ, Grasping is a requirement for continued existence.upādānapaccayā bhavo, Continued existence is a requirement for rebirth.bhavapaccayā jāti, Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. That is how this entire mass of suffering originates.Evametassa kevalassa dukkhakkhandhassa samudayo hoti.

When ignorance fades away and ceases no residue left behind, choices cease.When choices cease, consciousness ceases.When consciousness ceases, name and form cease.When name and form cease, the six sense fields cease.When the six sense fields cease, contact ceases.When contact ceases, feeling ceases.When feeling ceases, craving ceases.When craving ceases, grasping ceases.When grasping ceases, continued existence ceases.When continued existence ceases, rebirth ceases.When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.That is how this entire mass of suffering ceases.”

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, saṅkhāranirodhā viññāṇanirodho, viññāṇanirodhā nāmarūpanirodho, nāmarūpanirodhā saḷāyatananirodho, saḷāyatananirodhā phassanirodho, phassanirodhā vedanānirodho, vedanānirodhā taṇhānirodho, taṇhānirodhā upādānanirodho, upādānanirodhā bhavanirodho, bhavanirodhā jātinirodho, jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.

When ignorance fades away and ceases no residue left behind, choices cease.Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, When choices cease, consciousness ceases.saṅkhāranirodhā viññāṇanirodho, When consciousness ceases, name and form cease.viññāṇanirodhā nāmarūpanirodho, When name and form cease, the six sense fields cease.nāmarūpanirodhā saḷāyatananirodho, When the six sense fields cease, contact ceases.saḷāyatananirodhā phassanirodho, When contact ceases, feeling ceases.phassanirodhā vedanānirodho, When feeling ceases, craving ceases.vedanānirodhā taṇhānirodho, When craving ceases, grasping ceases.taṇhānirodhā upādānanirodho, When grasping ceases, continued existence ceases.upādānanirodhā bhavanirodho, When continued existence ceases, rebirth ceases.bhavanirodhā jātinirodho, When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. That is how this entire mass of suffering ceases.”Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti.