Difference between revisions of "Mahaa Sakyamuni Gotamo Sutta"
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− | Gotama the Great Sage of the Sakya | + | {{DisplayImages|{{Random number}}}} |
+ | {{Centre|{{Big2x|Gotama the Great Sage of the Sakya}}<br/> | ||
+ | translated from the [[Pali]] by<br/> | ||
+ | Maurice O'Connell Walshe}}<br/><br/> | ||
− | + | [1] "[[Monks]], [likewise[2]] before I [[attained]] supreme [[Enlightenment]], while I was still a [[Bodhisatta]],[3] the [[thought]] occurred to me: 'This [[world]], alas, has fallen into sore {{Wiki|distress}}. There is being born, growing old, dying, [[passing over]] and being [[reborn]]. But from all this [[suffering]], from [[decay]] and [[death]], no way of [[release]] is apparent. Surely there must be some way of [[release]] discoverable from this [[suffering]], this decay-and-death.' | |
− | + | "Then, [[monks]], this [[thought]] occurred to me 'What being {{Wiki|present}} does decay-and-death come to be? What [[conditions]] decay-and-death?' Then, [[monks]], as I considered this thoroughly,[4] the [[insight]] and [[comprehension]] dawned on me: '[[Birth]] being {{Wiki|present}}, death-and-decay comes to be; decay-and-death is [[conditioned]] by [[birth]].' Then the [[thought]] occurred to me: 'What being {{Wiki|present}} does [[birth]] come to be? What [[conditions]] [[birth]]?... becoming... [[grasping]]... [[craving]]... [[feeling]]... [[contact]]... the [[six sense-bases]]... name-form... [[consciousness]]... ([[kamma]]-) [[formations]]?[5]...' Then, as I considered this thoroughly, the [[insight]] and [[comprehension]] dawned on me: '[[Ignorance]] being {{Wiki|present}} the [[formations]] come to be; the [[formations]] are [[conditioned]] by [[ignorance]].' And so we have it like this: '[[Conditioned]] by [[ignorance]] are the [[formations]], [[conditioned]] by the [[formations]] is [[consciousness]]... So there comes about the [[arising]] of this [[entire mass of suffering]].' | |
− | [ | + | "'[[Arising]], [[arising]]!' — At this [[thought]], [[monks]], there arose in me, concerning things unheard of before, [[vision]],[6] [[knowledge]],[7] [[understanding]],[8] {{Wiki|light}}. |
− | "Then, monks, | + | "Then, [[monks]], the [[thought]] occurred to me: 'By the absence of what does decay-and-death not come to be?' Then, [[monks]], as I considered this thoroughly, the [[insight]] and [[comprehension]] dawned on me: 'In the absence of [[birth]], decay-and-death does not come to be; from the ceasing of [[birth]] comes the ceasing of decay-and-death... becoming... [[grasping]]... [[craving]]... [[feeling]]... [[contact]]... the [[six sense-bases]]... name-form... [[consciousness]]... the [[formations]]... by the ceasing of [[ignorance]] comes the ceasing of the [[formations]]... So comes about the [[cessation]] of this [[entire mass of suffering]].' |
− | "' | + | "'[[Cessation]], [[cessation]]!' — At this [[thought]], [[monks]], there arose in me, concerning things unheard of before, [[vision]], [[knowledge]], [[understanding]], {{Wiki|light}}." |
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==Notes== | ==Notes== | ||
− | 1. Sakyamuni. The designation is found here only in the superscription, and is rare in the Pali Canon (Childers in his dictionary deprecates its use in Western writings), though later frequently used in Mahaayaana writings to distinguish the Buddha Gotama (Sanskrit Gautama) from other Buddhas there referred to. Here too, other Buddhas have just been mentioned (see n. 2). | + | 1. [[Sakyamuni]]. The designation is found here only in the superscription, and is rare in the [[Pali Canon]] (Childers in his {{Wiki|dictionary}} deprecates its use in {{Wiki|Western}} writings), though later frequently used in [[Mahaayaana]] writings to distinguish the [[Buddha Gotama]] ([[Sanskrit]] [[Gautama]]) from other [[Buddhas]] there referred to. Here too, other [[Buddhas]] have just been mentioned (see n. 2). |
− | 2. Preceding sections have told the same story about Gotama's predecessors, the Buddhas Vipassii, Sikhii, Vessabhu, Kakusandha, Ko.naagamma, and Kassapa. All those who attain Buddhahood are assumed to undergo the same basic experiences, at immense intervals of time. | + | 2. Preceding [[sections]] have told the same story about [[Gotama's]] predecessors, the [[Buddhas]] Vipassii, Sikhii, [[Vessabhu]], [[Kakusandha]], Ko.naagamma, and [[Kassapa]]. All those who attain [[Buddhahood]] are assumed to undergo the same basic [[experiences]], at immense intervals of [[time]]. |
− | 3. This term, in Theravaada Buddhism, is applied to one who is on his way to becoming a Buddha, thus normally to Gotama before his enlightenment (but also to the previous Buddhas mentioned in n. 2, before their enlightenment). The more famous Sanskrit term Bodhi-sattva means literally "Enlightenment-Being." It may however be a false Sanskritization for Bodhi-sakta (which would also be Bodhi-satta in Pali) "one who is attached to or desires to gain Enlightenment." See relevant article in EB [Encyclopaedia of Buddhism, Colombo 1961], and Har Dayal, The Bodhisattva Doctrine in Buddhist Sanskrit Literature, London 1932. For an instance of Mahaayaana influence on the Theravaada commentarial tradition see also Bhikkhu Bodhi, The All-Embracing Net of Views (BPS 1978), pp. 49f, 254-330. | + | 3. This term, in [[Theravaada]] [[Buddhism]], is applied to one who is on his way to becoming a [[Buddha]], thus normally to [[Gotama]] before his [[enlightenment]] (but also to the previous [[Buddhas]] mentioned in n. 2, before their [[enlightenment]]). The more famous [[Sanskrit]] term [[Bodhi-sattva]] means literally "Enlightenment-Being." It may however be a false Sanskritization for Bodhi-sakta (which would also be Bodhi-satta in [[Pali]]) "one who is [[attached]] to or [[desires]] to gain [[Enlightenment]]." See relevant article in EB [Encyclopaedia of [[Buddhism]], {{Wiki|Colombo}} 1961], and Har Dayal, The [[Bodhisattva]] [[Doctrine]] in [[Buddhist Sanskrit]] {{Wiki|Literature}}, {{Wiki|London}} 1932. For an instance of [[Mahaayaana]] influence on the [[Theravaada]] {{Wiki|commentarial}} [[tradition]] see also [[Bhikkhu Bodhi]], The All-Embracing Net of [[Views]] (BPS 1978), pp. 49f, 254-330. |
− | 4. Yoniso manasikaaraa: a frequent expression. Yoni (lit. "womb") means "source, foundation," etc. The modern idiom might be "investigation in depth." | + | 4. [[Yoniso]] manasikaaraa: a frequent expression. [[Yoni]] (lit. "[[womb]]") means "source, foundation," etc. The {{Wiki|modern}} idiom might be "[[investigation]] in depth." |
− | 5. Sankhaaras, i.e., wholesome or unwholesome volitional activities of body, speech or mind (see BD [Buddhist Dictionary, by Ven. Nyaa.natiloka (2nd ed. by Ven. Nyaa.naponika, Colombo 1972)] s. v. sankhaara (I) 1.) | + | 5. Sankhaaras, i.e., [[wholesome]] or [[unwholesome]] [[volitional]] [[activities]] of [[body]], {{Wiki|speech}} or [[mind]] (see BD ([[Buddhist]] {{Wiki|Dictionary}}, by Ven. [[Nyaa.natiloka]] (2nd ed. by Ven. [[Nyaa.naponika]], {{Wiki|Colombo}} 1972)] s. v. [[sankhaara]] (I) 1.) |
− | 6. Cakkhu: lit. "eye." "Knowledge with the sense of vision" (SA [Sa.myutta Nikaaya A.t.thakathaa (commentary)]). | + | 6. [[Cakkhu]]: lit. "[[eye]]." "[[Knowledge]] with the [[sense]] of [[vision]]" (SA ([[Sa.myutta Nikaaya]] A.t.thakathaa (commentary)]). |
7. Ñaa.na: "As meaning what is known" (SA). | 7. Ñaa.na: "As meaning what is known" (SA). | ||
− | 8. Paññaa: "wisdom." As meaning "penetration" (SA). | + | 8. Paññaa: "[[wisdom]]." As meaning "[[penetration]]" (SA). |
{{R}} | {{R}} | ||
[http://www.dhammawiki.com/index.php?title=Category:Samyutta_Nikaya dhammawiki.com] | [http://www.dhammawiki.com/index.php?title=Category:Samyutta_Nikaya dhammawiki.com] | ||
[[Category:Saṃyutta Nikāya]] | [[Category:Saṃyutta Nikāya]] |
Latest revision as of 18:59, 3 April 2016
Gotama the Great Sage of the Sakya
translated from the Pali by
Maurice O'Connell Walshe
[1] "Monks, [likewise[2]] before I attained supreme Enlightenment, while I was still a Bodhisatta,[3] the thought occurred to me: 'This world, alas, has fallen into sore distress. There is being born, growing old, dying, passing over and being reborn. But from all this suffering, from decay and death, no way of release is apparent. Surely there must be some way of release discoverable from this suffering, this decay-and-death.'
"Then, monks, this thought occurred to me 'What being present does decay-and-death come to be? What conditions decay-and-death?' Then, monks, as I considered this thoroughly,[4] the insight and comprehension dawned on me: 'Birth being present, death-and-decay comes to be; decay-and-death is conditioned by birth.' Then the thought occurred to me: 'What being present does birth come to be? What conditions birth?... becoming... grasping... craving... feeling... contact... the six sense-bases... name-form... consciousness... (kamma-) formations?[5]...' Then, as I considered this thoroughly, the insight and comprehension dawned on me: 'Ignorance being present the formations come to be; the formations are conditioned by ignorance.' And so we have it like this: 'Conditioned by ignorance are the formations, conditioned by the formations is consciousness... So there comes about the arising of this entire mass of suffering.'
"'Arising, arising!' — At this thought, monks, there arose in me, concerning things unheard of before, vision,[6] knowledge,[7] understanding,[8] light.
"Then, monks, the thought occurred to me: 'By the absence of what does decay-and-death not come to be?' Then, monks, as I considered this thoroughly, the insight and comprehension dawned on me: 'In the absence of birth, decay-and-death does not come to be; from the ceasing of birth comes the ceasing of decay-and-death... becoming... grasping... craving... feeling... contact... the six sense-bases... name-form... consciousness... the formations... by the ceasing of ignorance comes the ceasing of the formations... So comes about the cessation of this entire mass of suffering.'
"'Cessation, cessation!' — At this thought, monks, there arose in me, concerning things unheard of before, vision, knowledge, understanding, light."
Notes
1. Sakyamuni. The designation is found here only in the superscription, and is rare in the Pali Canon (Childers in his dictionary deprecates its use in Western writings), though later frequently used in Mahaayaana writings to distinguish the Buddha Gotama (Sanskrit Gautama) from other Buddhas there referred to. Here too, other Buddhas have just been mentioned (see n. 2).
2. Preceding sections have told the same story about Gotama's predecessors, the Buddhas Vipassii, Sikhii, Vessabhu, Kakusandha, Ko.naagamma, and Kassapa. All those who attain Buddhahood are assumed to undergo the same basic experiences, at immense intervals of time.
3. This term, in Theravaada Buddhism, is applied to one who is on his way to becoming a Buddha, thus normally to Gotama before his enlightenment (but also to the previous Buddhas mentioned in n. 2, before their enlightenment). The more famous Sanskrit term Bodhi-sattva means literally "Enlightenment-Being." It may however be a false Sanskritization for Bodhi-sakta (which would also be Bodhi-satta in Pali) "one who is attached to or desires to gain Enlightenment." See relevant article in EB [Encyclopaedia of Buddhism, Colombo 1961], and Har Dayal, The Bodhisattva Doctrine in Buddhist Sanskrit Literature, London 1932. For an instance of Mahaayaana influence on the Theravaada commentarial tradition see also Bhikkhu Bodhi, The All-Embracing Net of Views (BPS 1978), pp. 49f, 254-330.
4. Yoniso manasikaaraa: a frequent expression. Yoni (lit. "womb") means "source, foundation," etc. The modern idiom might be "investigation in depth."
5. Sankhaaras, i.e., wholesome or unwholesome volitional activities of body, speech or mind (see BD (Buddhist Dictionary, by Ven. Nyaa.natiloka (2nd ed. by Ven. Nyaa.naponika, Colombo 1972)] s. v. sankhaara (I) 1.)
6. Cakkhu: lit. "eye." "Knowledge with the sense of vision" (SA (Sa.myutta Nikaaya A.t.thakathaa (commentary)]).
7. Ñaa.na: "As meaning what is known" (SA).
8. Paññaa: "wisdom." As meaning "penetration" (SA).