With Vekhanasa

So I have heard. At one time 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 near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

So I have heard. Evaṁ me sutaṁ—At one time 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 near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Then the wanderer Vekhanasa went up to the Buddha, and exchanged greetings with him.*Vekhanasa, the “descendant of Vikhānasa” was, according to the commentary, the teacher of Sakaludāyī and came to defend his teaching. The Vekhanasas were Vedic poets. They became known in later Sanskrit texts as an order of forest-dwelling ascetics, who evolved into the modern Vaikhānasa Vishnavite tradition. This sutta may be the earliest reference to a tradition of Vekhanasa ascetics, creating a link between the Vedic poets and the later tradition. The Buddha calls him by his personal or clan name Kaccāna. When the greetings and polite conversation were over, he stood to one side, and expressed this heartfelt sentiment in the Buddha’s presence: “This is the ultimate splendor, this is the ultimate splendor.”*The Rig Veda features two Vaikhānasa poems, one of which describes Soma as “most resplendent” (śubhraśastamaḥ, Rig Veda 9.66.26), a phrase notably parallel in meaning to the Pali “ultimate splendor” (paramo vaṇṇo). These verses are rich with similar imagery: Soma is a “gleaming light” (24) whose “glittering drops” “flash with radiance” (25), “pervading with rays” (27), a “heaven-bright milk” (30). This poem is ascribed to “a hundred Vaikhānasas”, suggesting that an order already existed at the time. Perhaps the Vekhanasa lineage developed their philosophy from these verses, which they had recited over so many centuries that the original referent, Soma, was forgotten.

Atha kho vekhanaso paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.*vekhanaso → vekhanasso (bj, pts1ed); vekhaṇaso (sya-all) Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho vekhanaso paribbājako bhagavato santike udānaṁ udānesi: “ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo”ti.

Then the wanderer Vekhanasa went up to the Buddha, and exchanged greetings with him.*Vekhanasa, the “descendant of Vikhānasa” was, according to the commentary, the teacher of Sakaludāyī and came to defend his teaching. The Vekhanasas were Vedic poets. They became known in later Sanskrit texts as an order of forest-dwelling ascetics, who evolved into the modern Vaikhānasa Vishnavite tradition. This sutta may be the earliest reference to a tradition of Vekhanasa ascetics, creating a link between the Vedic poets and the later tradition. The Buddha calls him by his personal or clan name Kaccāna.Atha kho vekhanaso paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.*vekhanaso → vekhanasso (bj, pts1ed); vekhaṇaso (sya-all)When the greetings and polite conversation were over, he stood to one side, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. and expressed this heartfelt sentiment in the Buddha’s presence: Ekamantaṁ ṭhito kho vekhanaso paribbājako bhagavato santike udānaṁ udānesi: “This is the ultimate splendor, this is the ultimate splendor.”*The Rig Veda features two Vaikhānasa poems, one of which describes Soma as “most resplendent” (śubhraśastamaḥ, Rig Veda 9.66.26), a phrase notably parallel in meaning to the Pali “ultimate splendor” (paramo vaṇṇo). These verses are rich with similar imagery: Soma is a “gleaming light” (24) whose “glittering drops” “flash with radiance” (25), “pervading with rays” (27), a “heaven-bright milk” (30). This poem is ascribed to “a hundred Vaikhānasas”, suggesting that an order already existed at the time. Perhaps the Vekhanasa lineage developed their philosophy from these verses, which they had recited over so many centuries that the original referent, Soma, was forgotten.“ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo”ti.

“But Kaccāna, why do you say: ‘This is the ultimate splendor, this is the ultimate splendor.’ What is that ultimate splendor?”

“Kiṁ pana tvaṁ, kaccāna, evaṁ vadesi: ‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti? Katamo, kaccāna, so paramo vaṇṇo”ti?

“But Kaccāna, why do you say: “Kiṁ pana tvaṁ, kaccāna, evaṁ vadesi: ‘This is the ultimate splendor, this is the ultimate splendor.’ ‘ayaṁ paramo vaṇṇo, ayaṁ paramo vaṇṇo’ti? What is that ultimate splendor?” Katamo, kaccāna, so paramo vaṇṇo”ti?

“Kaccāna, you could draw this out for a long time. You say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor.

“Dīghāpi kho te esā, kaccāna, phareyya: ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesi.

“Kaccāna, you could draw this out for a long time. “Dīghāpi kho te esā, kaccāna, phareyya: You say, ‘The ultimate splendor is the splendor compared to which no other splendor is finer.’ But you don’t describe that splendor. ‘yasmā, bho gotama, vaṇṇā añño vaṇṇo uttaritaro vā paṇītataro vā natthi so paramo vaṇṇo’ti vadesi, tañca vaṇṇaṁ na paññapesi.

Suppose a man was to say, ‘Whoever the finest lady in the land is, it is her that I want, her I desire!’

Seyyathāpi, kaccāna, puriso evaṁ vadeyya: ‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti.

Suppose a man was to say, Seyyathāpi, kaccāna, puriso evaṁ vadeyya: ‘Whoever the finest lady in the land is, it is her that I want, her I desire!’ ‘ahaṁ yā imasmiṁ janapade janapadakalyāṇī, taṁ icchāmi taṁ kāmemī’ti.

They’d say to him, ‘My man, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’

Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?

They’d say to him, Tamenaṁ evaṁ vadeyyuṁ: ‘My man, that finest lady in the land who you desire—do you know whether she’s an aristocrat, a brahmin, a peasant, or a menial?’ ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ—khattiyī vā brāhmaṇī vā vessī vā suddī vā’ti?

They’d say to him, ‘My man, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or dingy? What village, town, or city she comes from?’

Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vāti …pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti … amukasmiṁ gāme vā nigame vā nagare vā’ti?

They’d say to him, Tamenaṁ evaṁ vadeyyuṁ: ‘My man, that finest lady in the land who you desire—do you know her name or clan? Whether she’s tall or short or medium? Whether her skin is black, brown, or dingy? What village, town, or city she comes from?’ ‘ambho purisa, yaṁ tvaṁ janapadakalyāṇiṁ icchasi kāmesi, jānāsi taṁ janapadakalyāṇiṁ evaṁnāmā evaṅgottāti vāti …pe… dīghā vā rassā vā majjhimā vā kāḷī vā sāmā vā maṅguracchavī vāti … amukasmiṁ gāme vā nigame vā nagare vā’ti?

They’d say to him, ‘My man, do you desire someone who you’ve never even known or seen?’

Tamenaṁ evaṁ vadeyyuṁ: ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?

They’d say to him, Tamenaṁ evaṁ vadeyyuṁ: ‘My man, do you desire someone who you’ve never even known or seen?’ ‘ambho purisa, yaṁ tvaṁ na jānāsi na passasi, taṁ tvaṁ icchasi kāmesī’ti?

What do you think, Kaccāna? This being so, doesn’t that man’s statement turn out to have no demonstrable basis?”

Taṁ kiṁ maññasi, kaccāna, nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

What do you think, Kaccāna? Taṁ kiṁ maññasi, kaccāna, This being so, doesn’t that man’s statement turn out to have no demonstrable basis?” nanu evaṁ sante tassa purisassa appāṭihīrakataṁ bhāsitaṁ sampajjatī”ti?

“What do you think, Kaccāna? Which of these two has a finer splendor: such a beryl gem, or a firefly in the dark of night?”

“Taṁ kiṁ maññasi, kaccāna, yo vā maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

“What do you think, Kaccāna? “Taṁ kiṁ maññasi, kaccāna, Which of these two has a finer splendor: such a beryl gem, or a firefly in the dark of night?” yo vā maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato paṇḍukambale nikkhitto bhāsate ca tapate ca virocati ca, yo vā rattandhakāratimisāya kimi khajjopanako imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

“What do you think, Kaccāna? Which of these two has a finer splendor: a firefly in the dark of night, or an oil lamp in the dark of night?”

“Taṁ kiṁ maññasi, kaccāna, yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

“What do you think, Kaccāna? “Taṁ kiṁ maññasi, kaccāna, Which of these two has a finer splendor: a firefly in the dark of night, or an oil lamp in the dark of night?” yo vā rattandhakāratimisāya kimi khajjopanako, yo vā rattandhakāratimisāya telappadīpo, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

“What do you think, Kaccāna? Which of these two has a finer splendor: an oil lamp in the dark of night, or a great mass of fire in the dark of night?”

“Taṁ kiṁ maññasi, kaccāna, yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

“What do you think, Kaccāna? “Taṁ kiṁ maññasi, kaccāna, Which of these two has a finer splendor: an oil lamp in the dark of night, or a great mass of fire in the dark of night?” yo vā rattandhakāratimisāya telappadīpo, yo vā rattandhakāratimisāya mahāaggikkhandho, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

“What do you think, Kaccāna? Which of these two has a finer splendor: a great mass of fire in the dark of night, or the Morning Star in the clear and cloudless heavens at the crack of dawn?”

“Taṁ kiṁ maññasi, kaccāna, yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

“What do you think, Kaccāna? “Taṁ kiṁ maññasi, kaccāna, Which of these two has a finer splendor: a great mass of fire in the dark of night, or the Morning Star in the clear and cloudless heavens at the crack of dawn?” yo vā rattandhakāratimisāya mahāaggikkhandho, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

“What do you think, Kaccāna? Which of these two has a finer splendor: the Morning Star in the clear and cloudless heavens at the crack of dawn, or the full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath?”

“Taṁ kiṁ maññasi, kaccāna, yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

“What do you think, Kaccāna? “Taṁ kiṁ maññasi, kaccāna, Which of these two has a finer splendor: the Morning Star in the clear and cloudless heavens at the crack of dawn, or the full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath?” yā vā rattiyā paccūsasamayaṁ viddhe vigatavalāhake deve osadhitārakā, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

“What do you think, Kaccāna? Which of these two has a finer splendor: the full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath, or the sun at midday in the clear and cloudless heavens in the last month of the rainy season, in autumn?”

“Taṁ kiṁ maññasi, kaccāna, yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, yo vā vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

“What do you think, Kaccāna? “Taṁ kiṁ maññasi, kaccāna, Which of these two has a finer splendor: the full moon at midnight in the clear and cloudless heavens on the fifteenth day sabbath, or the sun at midday in the clear and cloudless heavens in the last month of the rainy season, in autumn?” yo vā tadahuposathe pannarase viddhe vigatavalāhake deve abhido aḍḍharattasamayaṁ cando, yo vā vassānaṁ pacchime māse saradasamaye viddhe vigatavalāhake deve abhido majjhanhikasamayaṁ sūriyo, imesaṁ ubhinnaṁ vaṇṇānaṁ katamo vaṇṇo abhikkantataro ca paṇītataro cā”ti?

“Beyond this, Kaccāna, I know very many gods on whom the luminosity of the sun and moon makes no impression. Nevertheless, I do not say: ‘The splendor compared to which no other splendor is finer.’ But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor.

“Ato kho te, kaccāna, bahū hi bahutarā devā ye imesaṁ candimasūriyānaṁ ābhā nānubhonti, tyāhaṁ pajānāmi. Atha ca panāhaṁ na vadāmi: ‘yasmā vaṇṇā añño vaṇṇo uttaritaro ca paṇītataro ca natthī’ti. Atha ca pana tvaṁ, kaccāna, ‘yvāyaṁ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṁ na paññapesi.

“Beyond this, Kaccāna, I know very many gods on whom the luminosity of the sun and moon makes no impression. “Ato kho te, kaccāna, bahū hi bahutarā devā ye imesaṁ candimasūriyānaṁ ābhā nānubhonti, tyāhaṁ pajānāmi. Nevertheless, I do not say: Atha ca panāhaṁ na vadāmi: ‘The splendor compared to which no other splendor is finer.’ ‘yasmā vaṇṇā añño vaṇṇo uttaritaro ca paṇītataro ca natthī’ti. But of the splendor inferior to a firefly you say, ‘This is the ultimate splendor.’ And you don’t describe that splendor. Atha ca pana tvaṁ, kaccāna, ‘yvāyaṁ vaṇṇo kiminā khajjopanakena nihīnataro ca patikiṭṭhataro ca so paramo vaṇṇo’ti vadesi; tañca vaṇṇaṁ na paññapesi.

Kaccāna, there are these five kinds of sensual stimulation. What five? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation.

Pañca kho ime, kaccāna, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— ime kho, kaccāna, pañca kāmaguṇā.

Kaccāna, there are these five kinds of sensual stimulation. Pañca kho ime, kaccāna, kāmaguṇā. What five? Katame pañca? Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Sounds known by the ear … sotaviññeyyā saddā …pe… Smells known by the nose … ghānaviññeyyā gandhā … Tastes known by the tongue … jivhāviññeyyā rasā … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—These are the five kinds of sensual stimulation. ime kho, kaccāna, pañca kāmaguṇā.

The pleasure and happiness that arises from these five kinds of sensual stimulation is called sensual pleasure. ‘From the senses comes sensual pleasure. Beyond sensual pleasure is the pleasure that surmounts the sensual, which is said to be the best of these.’”*The introductory iti (“so they say”) indicates that the Buddha is quoting a saying, which may not have originated with him. | The “pleasure that surmounts the sensual” (kāmaggasukha) is defined by the commentary as Nibbāna, which explains why the Buddha says below that only arahants can truly understand this saying (MN 80:14.8). | Compare with the passage on extracting cream of ghee, which uses parallel syntax (DN 9:52.1, SN 34.1:1.9, AN 4.95:4.1).

Yaṁ kho, kaccāna, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ. Iti kāmehi kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ tattha aggamakkhāyatī”ti.

The pleasure and happiness that arises from these five kinds of sensual stimulation is called sensual pleasure. Yaṁ kho, kaccāna, ime pañca kāmaguṇe paṭicca uppajjati sukhaṁ somanassaṁ idaṁ vuccati kāmasukhaṁ. ‘From the senses comes sensual pleasure. Beyond sensual pleasure is the pleasure that surmounts the sensual, which is said to be the best of these.’”*The introductory iti (“so they say”) indicates that the Buddha is quoting a saying, which may not have originated with him. | The “pleasure that surmounts the sensual” (kāmaggasukha) is defined by the commentary as Nibbāna, which explains why the Buddha says below that only arahants can truly understand this saying (MN 80:14.8). | Compare with the passage on extracting cream of ghee, which uses parallel syntax (DN 9:52.1, SN 34.1:1.9, AN 4.95:4.1).Iti kāmehi kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ tattha aggamakkhāyatī”ti.

When he said this, Vekhanasa said to the Buddha, “It’s incredible, worthy Gotama, it’s amazing! How well said this was by the worthy Gotama! ‘From the senses comes sensual pleasure. Beyond sensual pleasure is the pleasure that surmounts the sensual, which is said to be the best of these.’ Worthy Gotama, from the senses comes sensual pleasure. Beyond sensual pleasure is the pleasure that surmounts the sensual, which is said to be the best of these.”

Evaṁ vutte, vekhanaso paribbājako bhagavantaṁ etadavoca: “acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāva subhāsitañcidaṁ bhotā gotamena: ‘kāmehi kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ tattha aggamakkhāyatī’ti. ‘Kāmehi, bho gotama, kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ, tattha aggamakkhāyatī’”ti*Kāmehi, bho gotama, kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ, tattha aggamakkhāyatī’”ti → etthantare pāṭho si, sya-all, km, pts1ed potthakesu

When he said this, Vekhanasa said to the Buddha, Evaṁ vutte, vekhanaso paribbājako bhagavantaṁ etadavoca: “It’s incredible, worthy Gotama, it’s amazing! “acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. How well said this was by the worthy Gotama! Yāva subhāsitañcidaṁ bhotā gotamena: ‘From the senses comes sensual pleasure. Beyond sensual pleasure is the pleasure that surmounts the sensual, which is said to be the best of these.’ ‘kāmehi kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ tattha aggamakkhāyatī’ti. Worthy Gotama, from the senses comes sensual pleasure. Beyond sensual pleasure is the pleasure that surmounts the sensual, which is said to be the best of these.” ‘Kāmehi, bho gotama, kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ, tattha aggamakkhāyatī’”ti*Kāmehi, bho gotama, kāmasukhaṁ, kāmasukhā kāmaggasukhaṁ, tattha aggamakkhāyatī’”ti → etthantare pāṭho si, sya-all, km, pts1ed potthakesu

“Kaccāna, since you have a different view, creed, and belief, then, unless you dedicate yourself to practice with the guidance of tradition, it’s hard for you to understand the senses, sensual pleasure, and the pleasure that surmounts the sensual. There are mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. They can understand the senses, sensual pleasure, and the pleasure that surmounts the sensual.”

“dujjānaṁ kho etaṁ, kaccāna, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena— kāmā vā kāmasukhaṁ vā kāmaggasukhaṁ vā.*kāmā → kāmaṁ (bj, sya-all, km, pts1ed) Ye kho te, kaccāna, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā te kho etaṁ jāneyyuṁ— kāmā vā kāmasukhaṁ vā kāmaggasukhaṁ vā”ti.

“Kaccāna, since you have a different view, creed, and belief, then, unless you dedicate yourself to practice with the guidance of tradition, it’s hard for you to understand “dujjānaṁ kho etaṁ, kaccāna, tayā aññadiṭṭhikena aññakhantikena aññarucikena aññatrayogena aññatrācariyakena—the senses, sensual pleasure, and the pleasure that surmounts the sensual. kāmā vā kāmasukhaṁ vā kāmaggasukhaṁ vā.*kāmā → kāmaṁ (bj, sya-all, km, pts1ed)There are mendicants who are perfected, who have ended the defilements, completed the spiritual journey, done what had to be done, laid down the burden, achieved their heart’s goal, utterly ended the fetter of continued existence, and are rightly freed through enlightenment. They can understand Ye kho te, kaccāna, bhikkhū arahanto khīṇāsavā vusitavanto katakaraṇīyā ohitabhārā anuppattasadatthā parikkhīṇabhavasaṁyojanā sammadaññāvimuttā te kho etaṁ jāneyyuṁ—the senses, sensual pleasure, and the pleasure that surmounts the sensual.” kāmā vā kāmasukhaṁ vā kāmaggasukhaṁ vā”ti.

When he said this, Vekhanasa became angry and upset. He even attacked and badmouthed the Buddha himself, saying, “The ascetic Gotama will be worsted!” He said to the Buddha, “This is exactly what happens with some ascetics and brahmins. Not knowing the first beginning or seeing the final end, they nevertheless claim: ‘We understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’ Their statement turns out to be a joke—mere words, vacuous and hollow.”

Evaṁ vutte, vekhanaso paribbājako kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva vadamāno: “samaṇo gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca:*samaṇo → samaṇo ca (bj, pts1ed) “evameva panidhekacce samaṇabrāhmaṇā ajānantā pubbantaṁ, apassantā aparantaṁ atha ca pana*panidhekacce → panidheke (bj, pts1ed); panimeke (uparisubhasutte) ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti—pajānāmā’ti—paṭijānanti. Tesamidaṁ bhāsitaṁ hassakaṁyeva sampajjati, nāmakaṁyeva sampajjati, rittakaṁyeva sampajjati, tucchakaṁyeva sampajjatī”ti.

When he said this, Vekhanasa became angry and upset. He even attacked and badmouthed the Buddha himself, saying, Evaṁ vutte, vekhanaso paribbājako kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva vadamāno: “The ascetic Gotama will be worsted!” He said to the Buddha, “samaṇo gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca:*samaṇo → samaṇo ca (bj, pts1ed)“This is exactly what happens with some ascetics and brahmins. Not knowing the first beginning or seeing the final end, they nevertheless claim: “evameva panidhekacce samaṇabrāhmaṇā ajānantā pubbantaṁ, apassantā aparantaṁ atha ca pana*panidhekacce → panidheke (bj, pts1ed); panimeke (uparisubhasutte)‘We understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’ ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti—pajānāmā’ti—paṭijānanti. Their statement turns out to be a joke—mere words, vacuous and hollow.” Tesamidaṁ bhāsitaṁ hassakaṁyeva sampajjati, nāmakaṁyeva sampajjati, rittakaṁyeva sampajjati, tucchakaṁyeva sampajjatī”ti.

“Kaccāna, there are some ascetics and brahmins who, not knowing the first beginning or seeing the final end, nevertheless claim: ‘We understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’ There is a legitimate refutation of them. Nevertheless, Kaccāna, leave aside the first beginning and the final end. Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. Practicing as instructed they will soon know and see for themselves, ‘So this is how to be rightly released from the bond, that is, the bond of ignorance.’ Suppose there was a little baby bound with swaddling up to the neck. As they grow up and their senses mature, they’re accordingly released from those bonds. They’d know ‘I’m released,’ and there would be no more bonds.

“Ye kho te, kaccāna, samaṇabrāhmaṇā ajānantā pubbantaṁ, apassantā aparantaṁ, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti—pajānāmā’ti—paṭijānanti; tesaṁ soyeva sahadhammiko niggaho hoti.*tesaṁ soyeva → tesaṁyeva so (?) Api ca, kaccāna, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. Yathānusiṭṭhaṁ tathā paṭipajjamāno nacirasseva sāmaññeva ñassati sāmaṁ dakkhiti—*Yathānusiṭṭhaṁ tathā paṭipajjamāno → yathānusiṭṭhaṁ paṭipajjamāno (?) evaṁ kira sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario bandhanā vippamokkho hoti, yadidaṁ avijjāavijjāEs la falta de visión clara, el "no saber" o la ceguera espiritual. Se refiere específicamente a la incapacidad de comprender las Cuatro Nobles Verdades y la verdadera naturaleza de la realidad (impermanencia y el no-yo). Es el primer eslabón en el ciclo del origen dependiente. Ver también moha.Ver en el glosario bandhanā.*evaṁ kira sammā → evaṁ kirāyasmā (sya-all, mr) Seyyathāpi, kaccāna, daharo kumāro mando uttānaseyyako kaṇṭhapañcamehi bandhanehi baddho assa suttabandhanehi; tassa vuddhimanvāya indriyānaṁ paripākamanvāya tāni bandhanāni mucceyyuṁ; so mokkhomhīti kho jāneyya no ca bandhanaṁ.

“Kaccāna, there are some ascetics and brahmins who, not knowing the first beginning or seeing the final end, nevertheless claim: “Ye kho te, kaccāna, samaṇabrāhmaṇā ajānantā pubbantaṁ, apassantā aparantaṁ, ‘We understand: “Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.”’ ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyāti—pajānāmā’ti—paṭijānanti; There is a legitimate refutation of them. tesaṁ soyeva sahadhammiko niggaho hoti.*tesaṁ soyeva → tesaṁyeva so (?)Nevertheless, Kaccāna, leave aside the first beginning and the final end. Api ca, kaccāna, tiṭṭhatu pubbanto, tiṭṭhatu aparanto. Let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. Etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi ahaṁ dhammaṁ desemi. Practicing as instructed they will soon know and see for themselves, Yathānusiṭṭhaṁ tathā paṭipajjamāno nacirasseva sāmaññeva ñassati sāmaṁ dakkhiti—*Yathānusiṭṭhaṁ tathā paṭipajjamāno → yathānusiṭṭhaṁ paṭipajjamāno (?)‘So this is how to be rightly released from the bond, that is, the bond of ignorance.’ evaṁ kira sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario bandhanā vippamokkho hoti, yadidaṁ avijjāavijjāEs la falta de visión clara, el "no saber" o la ceguera espiritual. Se refiere específicamente a la incapacidad de comprender las Cuatro Nobles Verdades y la verdadera naturaleza de la realidad (impermanencia y el no-yo). Es el primer eslabón en el ciclo del origen dependiente. Ver también moha.Ver en el glosario bandhanā.*evaṁ kira sammā → evaṁ kirāyasmā (sya-all, mr)Suppose there was a little baby bound with swaddling up to the neck. Seyyathāpi, kaccāna, daharo kumāro mando uttānaseyyako kaṇṭhapañcamehi bandhanehi baddho assa suttabandhanehi; As they grow up and their senses mature, they’re accordingly released from those bonds. tassa vuddhimanvāya indriyānaṁ paripākamanvāya tāni bandhanāni mucceyyuṁ; They’d know ‘I’m released,’ and there would be no more bonds. so mokkhomhīti kho jāneyya no ca bandhanaṁ.

In the same way, let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. Practicing as instructed they will soon know and see for themselves, ‘So this is how to be rightly released from the bond, that is, the bond of ignorance.’”

Evameva kho, kaccāna, etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi, ahaṁ dhammaṁ desemi; yathānusiṭṭhaṁ tathā paṭipajjamāno nacirasseva sāmaññeva ñassati, sāmaṁ dakkhiti: ‘evaṁ kira sammā bandhanā vippamokkho hoti, yadidaṁ avijjā bandhanā’”ti.

In the same way, let a sensible person come—neither devious nor deceitful, a person of integrity. I teach and instruct them. Evameva kho, kaccāna, etu viññū puriso asaṭho amāyāvī ujujātiko, ahamanusāsāmi, ahaṁ dhammaṁ desemi; Practicing as instructed they will soon know and see for themselves, yathānusiṭṭhaṁ tathā paṭipajjamāno nacirasseva sāmaññeva ñassati, sāmaṁ dakkhiti: ‘So this is how to be rightly released from the bond, that is, the bond of ignorance.’” ‘evaṁ kira sammā bandhanā vippamokkho hoti, yadidaṁ avijjā bandhanā’”ti.

When he said this, Vekhanasa said to the Buddha, “Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Evaṁ vutte, vekhanaso paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

When he said this, Vekhanasa said to the Buddha, Evaṁ vutte, vekhanaso paribbājako bhagavantaṁ etadavoca: “Excellent, worthy Gotama! … “abhikkantaṁ, bho gotama …pe… From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.” upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.