Antes de mi despertar

At Sāvatthī.

Sāvatthiyaṁ viharati.

At Sāvatthī.

Sāvatthiyaṁ viharati.

At Sāvatthī. Sāvatthiyaṁ viharati.

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought:*This echoes SN 12.10:1.1 and SN 12.65:1.2. ‘What’s the gratification, the drawback, and the escape when it comes to the earth element … the water element … the fire element … and the air element?’

“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘ko nu kho pathavīdhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko āpodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko tejodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; ko vāyodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇan’ti?

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought:*

“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi:

‘What’s the gratification, the drawback, and the escape when it comes to the earth element …

‘ko nu kho pathavīdhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ;

the water element …

ko āpodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ;

the fire element …

ko tejodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ;

and the air element?’

ko vāyodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇan’ti?

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought:*This echoes SN 12.10:1.1 and SN 12.65:1.2.“Pubbeva me, bhikkhave, sambodhā anabhisambuddhassa bodhisattasseva sato etadahosi: ‘What’s the gratification, the drawback, and the escape when it comes to the earth element … ‘ko nu kho pathavīdhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; the water element … ko āpodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; the fire element … ko tejodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇaṁ; and the air element?’ ko vāyodhātuyā assādo, ko ādīnavo, kiṁ nissaraṇan’ti?

Then it occurred to me: ‘The pleasure and happiness that arise from the earth element: this is its gratification. That the earth element is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for the earth element: this is its escape. The pleasure and happiness that arise from the water element … The pleasure and happiness that arise from the fire element … The pleasure and happiness that arise from the air element: this is its gratification. That the air element is impermanent, suffering, and perishable: this is its drawback. Removing and giving up desire and greed for the air element: this is its escape.’

Tassa mayhaṁ, bhikkhave, etadahosi: ‘yaṁ kho pathavīdhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ pathavīdhātuyā assādo; yaṁ pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ pathavīdhātuyā ādīnavo;*yaṁ → yā (bj) yo pathavīdhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ pathavīdhātuyā nissaraṇaṁ. Yaṁ āpodhātuṁ paṭicca …pe… yaṁ tejodhātuṁ paṭicca …pe… yaṁ vāyodhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vāyodhātuyā assādo; yaṁ vāyodhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ vāyodhātuyā ādīnavo; yo vāyodhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ vāyodhātuyā nissaraṇaṁ’.

Then it occurred to me:

Tassa mayhaṁ, bhikkhave, etadahosi:

‘The pleasure and happiness that arise from the earth element: this is its gratification.

‘yaṁ kho pathavīdhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ pathavīdhātuyā assādo;

That the earth element is impermanent, suffering, and perishable: this is its drawback.

yaṁ pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ pathavīdhātuyā ādīnavo;*

Removing and giving up desire and greed for the earth element: this is its escape.

yo pathavīdhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ pathavīdhātuyā nissaraṇaṁ.

The pleasure and happiness that arise from the water element …

Yaṁ āpodhātuṁ paṭicca …pe…

The pleasure and happiness that arise from the fire element …

yaṁ tejodhātuṁ paṭicca …pe…

The pleasure and happiness that arise from the air element: this is its gratification.

yaṁ vāyodhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vāyodhātuyā assādo;

That the air element is impermanent, suffering, and perishable: this is its drawback.

yaṁ vāyodhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ vāyodhātuyā ādīnavo;

Removing and giving up desire and greed for the air element: this is its escape.’

yo vāyodhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ vāyodhātuyā nissaraṇaṁ’.

Then it occurred to me: Tassa mayhaṁ, bhikkhave, etadahosi: ‘The pleasure and happiness that arise from the earth element: this is its gratification. ‘yaṁ kho pathavīdhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ pathavīdhātuyā assādo; That the earth element is impermanent, suffering, and perishable: this is its drawback. yaṁ pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ pathavīdhātuyā ādīnavo;*yaṁ → yā (bj)Removing and giving up desire and greed for the earth element: this is its escape. yo pathavīdhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ pathavīdhātuyā nissaraṇaṁ. The pleasure and happiness that arise from the water element … Yaṁ āpodhātuṁ paṭicca …pe… The pleasure and happiness that arise from the fire element … yaṁ tejodhātuṁ paṭicca …pe… The pleasure and happiness that arise from the air element: this is its gratification. yaṁ vāyodhātuṁ paṭicca uppajjati sukhaṁ somanassaṁ, ayaṁ vāyodhātuyā assādo; That the air element is impermanent, suffering, and perishable: this is its drawback. yaṁ vāyodhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ vāyodhātuyā ādīnavo; Removing and giving up desire and greed for the air element: this is its escape.’ yo vāyodhātuyā chandarāgavinayo chandarāgappahānaṁ, idaṁ vāyodhātuyā nissaraṇaṁ’.

As long as I didn’t truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, and Divinities, this population with its ascetics and brahmins, its gods and humans.*The four noble truths were similarly extolled in the first discourse (SN 56.11), and this was subsequently said of several major teaching frameworks. Seeing one part of the Dhamma implies seeing them all.

Yāvakīvañcāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.*abhisambuddhoti → abhisambuddho (bj, sya-all, km)

As long as I didn’t truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.*

Yāvakīvañcāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.*

As long as I didn’t truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, and Divinities, this population with its ascetics and brahmins, its gods and humans.*The four noble truths were similarly extolled in the first discourse (SN 56.11), and this was subsequently said of several major teaching frameworks. Seeing one part of the Dhamma implies seeing them all.Yāvakīvañcāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ na abbhaññāsiṁ, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.*abhisambuddhoti → abhisambuddho (bj, sya-all, km)

But when I did truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

Yato ca khvāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.

But when I did truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans.

Yato ca khvāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.

But when I did truly understand these four elements’ gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Divinities, this population with its ascetics and brahmins, its gods and humans. Yato ca khvāhaṁ, bhikkhave, imāsaṁ catunnaṁ dhātūnaṁ evaṁ assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṁ abbhaññāsiṁ, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya anuttaraṁ sammāsambodhiṁ abhisambuddhoti paccaññāsiṁ.

Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

Ñāṇañca pana me dassanaṁ udapādi: ‘akuppā me vimuttivimuttiLos suttas distinguen entre dos tipos de liberación. La liberación por sabiduría (paññā-vimutti) describe la mente del arahant, que está libre de contaminantes (āsava). La liberación de la mente (ceto-vimutti) se usa para describir o bien la supresión sostenida de las impurezas (kilesa) durante la práctica de jhāna y los cuatro brahma-vihāras, o el estado de libertad de la mente del arahant.Ver en el glosario, ayamantimā jāti, natthi dāni punabbhavo’”ti.*vimutti → cetovimutti (bj, pts1ed, pts2ed, mr)

Knowledge and vision arose in me:

Ñāṇañca pana me dassanaṁ udapādi:

‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.*

Knowledge and vision arose in me: Ñāṇañca pana me dassanaṁ udapādi: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’” ‘akuppā me vimuttivimuttiLos suttas distinguen entre dos tipos de liberación. La liberación por sabiduría (paññā-vimutti) describe la mente del arahant, que está libre de contaminantes (āsava). La liberación de la mente (ceto-vimutti) se usa para describir o bien la supresión sostenida de las impurezas (kilesa) durante la práctica de jhāna y los cuatro brahma-vihāras, o el estado de libertad de la mente del arahant.Ver en el glosario, ayamantimā jāti, natthi dāni punabbhavo’”ti.*vimutti → cetovimutti (bj, pts1ed, pts2ed, mr)

Dutiyaṁ.

Discursos Conectados

4. Capítulo cuatro

Saṁyutta Nikāya

4. Catutthavagga

Discursos Conectados

4. Capítulo cuatro

Saṁyutta Nikāya

4. Catutthavagga