Bodhivaggo
1-2: Dutiyabodhisuttaṁ (2)
The Second Discourse about the Awakening (Tree)
Evaṁ me sutaṁ:
Thus I heard:
ekaṁ samayaṁ Bhagavā Uruvelāyaṁ viharati,
at one time the Gracious One was dwelling near Uruvelā,
najjā Nerañjarāya tīre Bodhirukkhamūle paṭhamābhisambuddho.
on the bank of the river Nerañjarā, at the root of the Awakening tree, in the first (period) after attaining Awakening.
Tena kho Note that kho, as in atha kho, or tena kho, etc. is simply a disjunctive, signifying that a new thought sequence has begun, and therefore cannot be translated.01 pana samayena Bhagavā
Then at that time the Gracious One
sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī.
was sitting in one cross-legged posture for seven days experiencing the happiness of freedom.
Atha kho Bhagavā tassa sattāhassa accayena,
Then with the passing of those seven days, the Gracious One,
tamhā samādhimhā vuṭṭhahitvā, rattiyā majjhimaṁ yāmaṁ,
after arising from that concentration, for the middle watch of the night,
paṭiccasamuppādaṁ paṭilomaṁ sādhukaṁ manasākāsi:
applied his mind thoroughly to conditional origination in reverse order:
“Iti imasmiṁ asati idaṁ na hoti; imassa nirodhā idaṁ nirujjhati,
“This not being so, that is not; from the ceasing of this, that ceases,
yadidaṁ: avijjānirodhā saṅkhāranirodho,
that is to say: from the cessation of ignorance, there is the cessation of (volitional) processes,
saṅkhāranirodhā viññāṇanirodho,
from the cessation of (volitional) processes, the cessation of consciousness,
viññāṇanirodhā nāmarūpanirodho,
from the cessation of consciousness, the cessation of mind and body,
nāmarūpanirodhā saḷāyatananirodho,
from the cessation of mind and body, the cessation of the six sense spheres,
saḷāyatananirodhā phassanirodho,
from the cessation of the six sense spheres, the cessation of contact,
phassanirodhā vedanānirodho,
from the cessation of contact, the cessation of feeling,
vedanānirodhā taṇhānirodho,
from the cessation of feeling, the cessation of craving,
taṇhānirodhā upādānanirodho,
from the cessation of craving, the cessation of attachment,
upādānanirodhā bhavanirodho,
from the cessation of attachment, the cessation of continuation,
bhavanirodhā jātinirodho,
from the cessation of continuation, the cessation of birth,
jātinirodhā jarāmaraṇaṁ,
from the cessation of birth, old age, death,
sokaparidevadukkhadomanassupāyāsā nirujjhanti,
grief, lamentation, pain, sorrow, and despair (all) cease,
evam-etassa kevalassa dukkhakkhandhassa nirodho hotī” ti.
and so there is a cessation of this whole mass of suffering.”
Atha kho Bhagavā, etam-atthaṁ viditvā,
Then the Gracious One, having understood the significance of it,
tāyaṁ velāyaṁ imaṁ udānaṁ udānesi:
on that occasion uttered this exalted utterance:
“Yadā have pātubhavanti dhammā
“When (the nature of) things becomes really manifest
Ātāpino jhāyato brāhmaṇassa,
To the ardent meditating brāhmaṇa,
Athassa kaṅkhā vapayanti sabbā,
Then all his doubts disappear,
Yato khayaṁ paccayānaṁ avedī” ti.
Since the destruction of causes has been understood.”