Here is part 2/2 of the suttas SN XII 4-10 continued from last
Saturday. I have fixed mistakes that were pointed out last week.
Please point out if you see any others in the grammatical analysis.
As last time, this was translated by Ven. Yuttadhammo, so I can't
change the terminology in the final version. However, I can make
notes in my own copy to take into consideration for my own
translations which will start again at SN XII.18.
abhisamayo[m-a/nom/sg] realization/comprehension/insight into
`avijjaaya [f-aa/loc/sg] ignorance
kho [indec] indeed
sati [as I/pp/f/loc abs/sg] being/existing (part 2 of locative absolute)
sa"nkhaaraa [m-a/nom/pl] kammic formations
honti, [huu I/ind act/3rd pl] they are, there are
avijjaapaccayaa [m-a/abl/sg] by ignorance as condition
sa"nkhaaraa [m-a/nom/pl] kammic formations
ti. [indec/enc] end quote
And then, o Bhikkhus, to the Bodhisatta Vipassii (et al), there came this:
"What is it, indeed, that if it exists, then formations exist? From
what cause are formations?"
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the relisation of wisdom:
In the case of ignorance, formations exist; from the cause of
ignorance come formations.
"Iti [indec] thus
ha[indec]indeed
ida.m [dem pro/n/nom/sg]this
avijjaapaccayaa [m-a/abl/sg] with ignorance as condition
sa"nkhaaraa [m-a/nom/pl] kammic formations
sa"nkhaarapaccayaa [m-a/abl/sg] by kammic formations as conditions
vi~n~naa.na.m [n-a/nom/sg] consciousness
...pe...
/thus /indeed this /from the cause of ignorance /formations /from the
cause of formations /consciousness /etc. /
Thus it is indeed that from the cause of ignorance come formations,
from the cause of formations comes consciousness, etc.
evam [indec/pro] thus
etassa [dem pro/n/gen/sg] to this
kevalassa [adj/gen/sg] whole
dukkha[n-a] suffering
kkhandhassa [m-a/gen/sg] aggregate
dukkhakkhandhassa [kammadhaaraya] aggregate of suffering/mass of suffering
samudayo [m-a/nom/sg] origin
hoti. [huu I/ind act/3rd sg] it is, there is
/thus of this /of the entire /of the mass of suffering /origin /is /
Thus is the origin of this entire mass of suffering.
'samudayo' [m-a/nom/sg] origin
`samudayo' [m-a/nom/sg] origin
ti [indec/enc] end quote
kho [indec] indeed
bhikkhave, [m-u/voc/pl] bhikkhus
vipassissa [m-ii/dat/sg] Vipassii
bodhisattassa [m-a/dat/sg] bodhisatta
/origin /origin /endquote /so /o Bhikkhus /to Vipassii /to the
Bodhisatta /
"The origin! The origin!" So, o Bhikkhus, to the Bodhisatta Vipassii,
pubbe [adj/loc/sg] previously
ananussutesu [m-a/loc/pl] unheard
dhammesu [m-a/loc/pl] phenomena/things
cakkhu.m [n-u/acc/sg] eye/vision
udapaadi, [u(d)+pad III/aor/3rd sg] it arose
/previously /in regards to the unheard /dhammas /vision /arose /
in regards to previously unheard of dhammas, vision arose,
ahosi[huu I/aor/3rd sg] there was
/then /and /o Bhikkhus /to Vipassii /to the Bodhisatta /there was this /
And then, o Bhikkhus, to the Bodhisatta Vipassii there came this:
`kimhi [inter pro/loc/n/sg] what
nu [indec] now
kho [indec] indeed
asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
absolute)
jaraamara.na.m [dvanda compound/n-a/nom/sg] aging and death
na [neg/indec] not
hoti, [huu I/ind act/3rd sg] it is, there is
kissa [inter pro/gen/n/sg] what
nirodhaa [m-a/abl/sg] by cessation
jaraamara.nanirodho[m-a/nom/sg] cessation of aging and death
ti?[indec/enc] end quote
/what /indeed /if it doesn't exist /old age and death /not /exists /of
what /from the cessation /the cessation of old age and death /
What is it, indeed, that if it does not exist, then old age and death
do not exist? From the cessation of what comes the cessation of old
age and death?
abhisamayo[m-a/nom/sg] realization/comprehension/insight into
/and then /indeed /o Bhikkhus /to Vipassii /to the Bodhisatta
/penetrative /from introspection /was /of wisdom /realization /
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the relisation of wisdom:
`jaatiyaa [f-i/loc/sg] birth
kho [indec] indeed
asati [a+as I/pp/f/loc abs/sg] not being/existing (part 2 of locative
absolute)
jaraamara.na.m [dvanda compound/n-a/nom/sg] aging and death
na [neg/indec] not
hoti, [huu I/ind act/3rd sg] it is, there is
jaatinirodhaa [m-a/abl/sg] by cessation
jaraamara.nanirodho'"[ m-a/nom/sg]
ti.[indec/enc] end quote
/in regards to birth /indeed /if there is not /old-age and death /not
/exist /from the cessation of birth /the cessation of old-age and death /
In the case of no birth, old-age and death do not exist; from the
cessation of birth comes the cessation of old-age and death.
"Atha [indec] then
kho [indec/enc] indeed
bhikkhave, [m-a/voc/pl] bhikkhus
vipassissa [m-ii/dat/sg] Vipassii
bodhisattassa [m-a/dat/sg] bodhisatta
etad[dem pro/n/acc/3rd sg] this
ahosi[huu I/aor/3rd sg] there was
`kimhi [inter pro/loc/n/sg] what
nu [indec] now
kho [indec] indeed
asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
absolute)
abhisamayo[m-a/nom/sg] realization/comprehension/insight into
`naamaruupe [n-a/loc/sg] mind and body
kho [indec] indeed
asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
absolute)
sa.laayatana.m [n-a/nom/sg] six sense bases
na [neg/indec] not
hoti, [huu I/ind act/3rd sg] it is, there is
naamaruupanirodhaa [m-a/abl/sg] by cessation
sa.laayatananirodho'"[ m-a/nom/sg] cessation of the six sense bases
ti. [indec/enc] end quote
And then, o Bhikkhus, to the Bodhisatta Vipassii there came this:
What is it, indeed, that if it does not exist, then the six-fold base
does not exist? From the cessation of what comes the cessation of the
six-fold base?
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the relisation of wisdom:
In the case of no body or mind, the six-fold base does not exist; from
the cessation of body and mind comes the cessation of the six-fold base.
"Atha [indec] then
kho [indec/enc] indeed
bhikkhave, [m-a/voc/pl] bhikkhus
vipassissa [m-ii/dat/sg] Vipassii
bodhisattassa [m-a/dat/sg] bodhisatta
etad[dem pro/n/acc/3rd sg] this
ahosi[huu I/aor/3rd sg] there was
`kimhi [inter pro/loc/n/sg] what
nu [indec] now
kho [indec] indeed
asati [a+as I/pp/n/loc abs/sg] not being/existing (part 2 of locative
absolute)
na [neg/indec] not
hoti, [huu I/ind act/3rd sg] it is, there is
kissa [inter pro/gen/n/sg] what
nirodhaa [m-a/abl/sg] by cessation
naamaruupanirodho[m-a/nom/sg] cessation of mind and body
abhisamayo[m-a/nom/sg] realization/comprehension/insight into
`avijjaaya [f-aa/loc/sg] ignorance
kho [indec] indeed
asati [a+as I/pp/f/loc abs/sg] not being/existing (part 2 of locative
absolute)
sa"nkhaaraa [m-a/nom/pl] kammic formations
na [neg/indec] not
honti, [huu I/ind act/3rd pl] they are, there are
avijjaanirodhaa [m-a/abl/sg] by cessation
sa"nkhaaranirodho'"[ m-a/nom/sg]
ti. [indec/enc] end quote
And then, o Bhikkhus, to the Bodhisatta Vipassii there came this:
What is it, indeed, that if it does not exist, then formations does
not exist? From the cessation of what comes the cessation of formations?
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the relisation of wisdom:
In the case of no ignorance, formations does not exist; from the
cessation of ignorance comes the cessation of consciousness.
"Iti [indec] thus
ha [indec] indeed
ida.m [dem pro/n/nom/sg] this
avijjaanirodhaa [m-a/abl/sg] by the cessation of ignorance
sa"nkhaaranirodho; [m-a/nom/sg] cessation of kammic formations
sa"nkhaaranirodhaa [m-a/abl/sg] by cessation of kammic formations
vi~n~naa.nanirodho [m-a/nom/sg] cessation of consciousness
...pe...
/thus /indeed this /from the cessation of ignorance /the cessation of
formations /from the cessation of formations /the cessation of
consciousness /etc. /
Thus it is indeed that from the cessation of ignorance comes the
cessation of formations; from the cessation of formations comes the
cessation of consciousness, etc.
etassa [dem pro/n/gen/sg] this
kevalassa [adj/gen/sg] whole
dukkha[n-a] suffering
kkhandhassa [m-a/dat/sg] aggregate
dukkhakkhandhassa [kammadhaaraya compound] aggregate of suffering/mass
of suffering
nirodho [m-a/nom/sg] cessation
hotii [huu I/ind act/3rd sg] it is, there is
ti.[indec/enc] end quote
/thus of this /of the entire /of the mass of suffering /cessation /is /
Thus is the cessation of this entire mass of suffering.
`nirodho, [m-a/nom/sg] Cessation
nirodho[m-a/nom/sg] Cessation
ti [indec/enc] end quote
kho [indec] indeed
bhikkhave, [m-u/voc/pl] bhikkhus
vipassissa [m-ii/dat/sg] Vipassii
bodhisattassa [m-a/dat/sg] bodhisatta
/cessation /cessation /endquote /so /o Bhikkhus /to Vipassii /to the
Bodhisatta /
"The cessation! The cessation!" So, o Bhikkhus, to the Bodhisatta
Vipassii,
pubbe [adj/loc/sg] previously
ananussutesu [m-a/loc/pl] unheard
dhammesu [m-a/loc/pl] phenomena/things
cakkhu.m [n-u/acc/sg] eye/vision
udapaadi, [u(d)+pad III/aor/3rd sg] it arose
/previously /in regards to the unheard /dhammas /vision /arose /
in regards to previously unheard of dhammas, vision arose,
vitthaaretabbo).[?? VII/future pp/nom/sg] should be explained/detailed
/and of the seven /of the Buddhas /thus /it should be explained /
(And thus should it be explained of all seven Buddhas.)
--this section only after sutta number ten (10)---
Buddhavaggo pa.thamo.
Tassuddaana.m:
Desanaa vibha"ngapa.tipadaa ca
Vipassii sikhii ca vessabhuu,
Kakusandho konaagamano ca kassapo
(Mahaayaso sakyamunii ca) gotamoti
Buddhavaggo pa.thamo.
Buddha[m-a] Buddha(s)
vaggo [m-a/nom/sg] chapter
Buddhavaggo[tappurisa compound] Chapter on the Buddhas
pa.thamo.[ord num/m/nom/sg] the first
The first chapter on the Buddhas
Tassuddaana.m:
Tassa[dem pro/m/dat/sg] in this
uddaana.m:[n-a/nom/sg] group of ten suttas
In this group of ten suttas:
Desanaa vibha"ngapa.tipadaa ca
Desanaa [f-aa/nom/pl] discourse
vibha"nga [m-a] divison/classification
pa.tipadaa [f-aa/nom/pl] way/means/course/path
vibha"ngapa.tipadaa[tappurisa compound] the way by classification
ca[indec/enc] and
Discourse and the way by classification
Vipassii sikhii ca vessabhuu,
Vipassii [m-ii/nom/sg] Vipassii
sikhii [m-ii/nom/sg] Sikhii
ca [indec/enc] and
vessabhuu[m-uu/nom/sg] Vessabhuu
Vipassii, Sikhii and Vessabhuu
Kakusandho konaagamano ca kassapo
Kakusandho [m-a/nom/sg] Kakusandha
konaagamano [m-a/nom/sg] Konaagamana
ca [indec/enc] and
kassapo[m-a/nom/sg] Kassapa
Kakusandha, Konaagamana and Kassapa
(Mahaayaso sakyamunii ca) gotamoti
(Mahaa[n-a/abl/sg]With great
yaso [n-irregular/nom/sg] fame
sakya[m-a]Sakya clan
munii [m-i/nom/sg] sage
Sakyamunii [tappurisa compound] sage of the sakya clan
ca) [indec/enc] and
gotamo[m-a/nom/sg] Gotama
ti[indec/enc] end quote
(With great fame to the Sage of the Sakya Clan) Gotama
The first chapter of the Buddhas.
Within this group of ten suttas:
That on discourse and on the way by classification regarding:
Vipassii, Sikhii, Vessabhuu, Kakusandha, Konaagamana, Kassapa and the
great, famed, Sage of the Sakyas, Gotama.
[ALL ENGLISH]
The Vipassi Discourse/Sikhii Discourse/..(all Buddhas)../Gotama Discourse
Dwelling in Savatthi (as the last sutta):
To Vipassii, o Bhikkhus, the Blessed, Undefiled, Rightly Self-Awakened
One,
To Sikhii, o Bhikkhus, the Blessed, Undefiled, Rightly Self-Awakened One,
To Vessabhuu, o Bhikkhus, the Blessed, Undefiled, Rightly
Self-Awakened One,
To Kakusandha, o Bhikkhus, the Blessed, Undefiled, Rightly
Self-Awakened One,
To Ko.naagamana, o Bhikkhus, the Blessed, Undefiled, Rightly
Self-Awakened One,
To Kassapa, o Bhikkhus, the Blessed, Undefiled, Rightly Self-Awakened
One, and
To me, o Bhikkhus, previously, verily, before self-awakening, being
still a Bodhisatta, not yet self-awakened, this occured:
"Oh, how this world has fallen into distress! One is born, ages, dies,
falls from life and is born again and still cannot yet clearly see an
escape from this suffering, from old age and death.
When indeed will an escape from suffering, old age and death become
clear?"
And then, o Bhikkhus, the Bodhisatta Vipassii (et al), had this thought:
"What is it, indeed, that if it exists, then old age and death exist?
From what (1) condition arise old age and death?
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, this realization of wisdom:
"Through the existence of birth, old-age and death (2) come to be;
from the condition of birth exist old-age and death."
And then, o Bhikkhus, (3) this occured to the Bodhisatta Vipassii (et al):
"What is it, indeed, that if it exists, then birth exists? From what
condition arises birth?"
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, this realization of wisdom:
(4) Through the existence of becoming, birth exists; from the
condition of becoming (5) arises birth.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):
"What is it, indeed, that if it exists, then becoming exists? From
what condition is becoming?"
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Through the existence of clinging, becoming exists; from the condition
of clinging arises becoming.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):
"What is it, indeed, that if it exists, then clinging exists? From
what condition is clinging?"
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Through the existence of craving, clinging exists; from the condition
of craving arises clinging.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):
"What is it, indeed, that if it exists, then craving exists? From
what condition is craving?"
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Through the existence of feeling, craving exists; from the condition
of feeling arises craving.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):
"What is it, indeed, that if it exists, then feeling exists? From
what condition is feeling?"
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Through the existence of contact, feeling exists; from the condition
of contact arises feeling.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):
"What is it, indeed, that if it exists, then contact exists? From
what condition is contact?"
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Through the existence of the six-fold base, feeling exists; from the
condition of contact arises feeling.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):
"What is it, indeed, that if it exists, then the six-fold base exists?
From what condition is the six-fold base?"
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Through the existence of body and mind, the six-fold base exists; from
the condition of body and mind arises the six-fold base.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):
"What is it, indeed, that if it exists, then body and mind exist?
From what condition are body and mind?"
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Through the existence of consciousness, body and mind exist; from the
condition of consciousness come body and mind.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):
"What is it, indeed, that if it exists, then consciousness exists?
From what condition is consciousness?"
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Through the existence of formations, consciousness exists; from the
condition of formations arises consciousness.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii (et al):
"What is it, indeed, that if it exists, then formations exist? From
what condition are formations?"
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Through the existence of ignorance, formations exist; from the
condition of ignorance come formations.
Thus it is indeed that from the condition of ignorance come
formations, from the condition of formations arises consciousness, etc.
Thus is the origin of this entire mass of suffering.
"The origin! The origin!" So, o Bhikkhus, to the Bodhisatta
Vipassii, in regards to previously unheard of dhammas, vision arose,
knowledge arose, wisdom arose, understanding arose, brilliance arose.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:
What is it, indeed, that if it does not exist, then old age and death
do not exist? From the cessation of what comes the cessation of old
age and death?
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Without the existence of birth, old-age and death do not exist; from
the cessation of birth comes the cessation of old-age and death.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:
What is it, indeed, that if it does not exist, then birth does not
exist? From the cessation of what comes the cessation of birth?
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Without the existence of becoming, birth does not exist; from the
cessation of becoming comes the cessation of birth.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:
What is it, indeed, that if it does not exist, then becoming does not
exist? From the cessation of what comes the cessation of becoming?
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Without the existence of clinging, becoming does not exist; from the
cessation of clinging comes the cessation of becoming.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:
What is it, indeed, that if it does not exist, then clinging does not
exist? From the cessation of what comes the cessation of clinging?
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Without the existence of craving, clinging does not exist; from the
cessation of craving comes the cessation of clinging.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:
What is it, indeed, that if it does not exist, then craving does not
exist? From the cessation of what comes the cessation of craving?
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Without the existence of feeling, craving does not exist; from the
cessation of feeling comes the cessation of craving.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:
What is it, indeed, that if it does not exist, then feeling does not
exist? From the cessation of what comes the cessation of feeling?
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Without the existence of contact, feeling does not exist; from the
cessation of contact comes the cessation of craving.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:
What is it, indeed, that if it does not exist, then contact does not
exist? From the cessation of what arises the cessation of contact?
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Without the existence of no six-fold base, contact does not exist;
from the cessation of the six-fold base comes the cessation of contact.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:
What is it, indeed, that if it does not exist, then the six-fold base
does not exist? From the cessation of what comes the cessation of the
six-fold base?
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Without the existence of no body or mind, the six-fold base does not
exist; from the cessation of body and mind comes the cessation of the
six-fold base.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:
What is it, indeed, that if it does not exist, then body and mind do
not exist? From the cessation of what comes the cessation of body and
mind?
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Without the existence of no consciousness, body and mind do not exist;
from the cessation of consciousness comes the cessation of body and mind.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:
What is it, indeed, that if it does not exist, then consciousness does
not exist? From the cessation of what comes the cessation of
consciousness?
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Without the existence of no formations, consciousness does not exist;
from the cessation of formations comes the cessation of consciousness.
And then, o Bhikkhus, this occured to the Bodhisatta Vipassii:
What is it, indeed, that if it does not exist, then formations does
not exist? From the cessation of what comes the cessation of formations?
And then, verily, o Bhikkhus, to the Bodhisatta Vipassii, there was
from penetrative introspection, the realization of wisdom:
Without the existence of no ignorance, formations does not exist; from
the cessation of ignorance comes the cessation of consciousness.
Thus it is indeed that from the cessation of ignorance comes the
cessation of formations; from the cessation of formations comes the
cessation of consciousness, etc.
Thus is the cessation of this entire mass of suffering.
"The cessation! The cessation!" So, o Bhikkhus, to the Bodhisatta
Vipassii, in regards to previously unheard of dhammas, vision arose,
knowledge arose, wisdom arose, understanding arose, brilliance arose.
(And thus should it be explained of all seven Buddhas.)
[after sutta 10 there is:]
The first chapter of the Buddhas.
Within this group of ten suttas:
That on discourse and on the way by classification regarding:
Vipassii, Sikhii, Vessabhuu, Kakusandha, Konaagamana, Kassapa and the
great, famed, Sage of the Sakyas, Gotama.