The Imported Cloth

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 Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. He wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Eastern Monastery, the stilt longhouse of Migāra’s mother, for the day’s meditation.

Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisi. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya.

Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Sāvatthī for alms. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiyaṁ piṇḍāya pāvisi. He wandered for alms in Sāvatthī. After the meal, on his return from almsround, he went to the Eastern Monastery, the stilt longhouse of Migāra’s mother, for the day’s meditation. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yena pubbārāmo migāramātupāsādo tenupasaṅkami divāvihārāya.

Now at that time King Pasenadi of Kosala mounted the Single Lotus Elephant and drove out from Sāvatthī in the middle of the day.*“Single lotus” (ekapuṇḍarīka) appears as an auspicious epithet in a prayer for wealth at Bṛhadāraṇyaka Upaniṣad 6.3.6. He saw Ānanda coming off in the distance and said to the chief minister Sirivaḍḍha,*Different persons of the same name appear in SN 47.29 and Thag 1.41. “My dear Sirivaḍḍha, isn’t that Venerable Ānanda?”

Tena kho pana samayena rājā pasenadi kosalo ekapuṇḍarīkaṁ nāgaṁ abhiruhitvā sāvatthiyā niyyāti divā divassa. Addasā kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. Disvāna sirivaḍḍhaṁ mahāmattaṁ āmantesi: “āyasmā no eso, samma sirivaḍḍha, ānando”ti.

Now at that time King Pasenadi of Kosala mounted the Single Lotus Elephant and drove out from Sāvatthī in the middle of the day.*“Single lotus” (ekapuṇḍarīka) appears as an auspicious epithet in a prayer for wealth at Bṛhadāraṇyaka Upaniṣad 6.3.6.Tena kho pana samayena rājā pasenadi kosalo ekapuṇḍarīkaṁ nāgaṁ abhiruhitvā sāvatthiyā niyyāti divā divassa. He saw Ānanda coming off in the distance Addasā kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. and said to the chief minister Sirivaḍḍha,*Different persons of the same name appear in SN 47.29 and Thag 1.41.Disvāna sirivaḍḍhaṁ mahāmattaṁ āmantesi: “My dear Sirivaḍḍha, isn’t that Venerable Ānanda?” “āyasmā no eso, samma sirivaḍḍha, ānando”ti.

Then King Pasenadi addressed a man, “Please, my man, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, King Pasenadi of Kosala bows with his head at your feet.’ And then say: ‘Sir, if you have no urgent business, please wait a while out of sympathy.’”

Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vandāhi: ‘rājā, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, pasenadi kosalo āyasmato ānandassa pāde sirasā vandatī’ti; evañca vadehi: ‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, āgametu kira, bhante, āyasmā ānando muhuttaṁ anukampaṁ upādāyā’”ti.

Then King Pasenadi addressed a man, Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: “Please, my man, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him: “ehi tvaṁ, ambho purisa, yenāyasmā ānando tenupasaṅkama; upasaṅkamitvā mama vacanena āyasmato ānandassa pāde sirasā vandāhi: ‘Sir, King Pasenadi of Kosala bows with his head at your feet.’ ‘rājā, bhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario, pasenadi kosalo āyasmato ānandassa pāde sirasā vandatī’ti; And then say: evañca vadehi: ‘Sir, if you have no urgent business, please wait a while out of sympathy.’” ‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, āgametu kira, bhante, āyasmā ānando muhuttaṁ anukampaṁ upādāyā’”ti.

“Yes, Your Majesty,” that man replied. He did as the king asked.

“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so puriso āyasmantaṁ ānandaṁ etadavoca: “rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandati; evañca vadeti: ‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, āgametu kira, bhante, āyasmā ānando muhuttaṁ anukampaṁ upādāyā’”ti.

“Yes, Your Majesty,” that man replied. He did as the king asked. “Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so puriso āyasmantaṁ ānandaṁ etadavoca: “rājā, bhante, pasenadi kosalo āyasmato ānandassa pāde sirasā vandati; evañca vadeti: ‘sace kira, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, āgametu kira, bhante, āyasmā ānando muhuttaṁ anukampaṁ upādāyā’”ti.

Then King Pasenadi rode on the elephant as far as the terrain allowed, then descended and approached Ānanda on foot. He bowed, stood to one side, and said to Ānanda, “Sir, if you have no urgent business, it would be nice of you to go to the bank of the Aciravatī river out of sympathy.”

Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: “sace, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, sādhu, bhante, āyasmā ānando yena aciravatiyā nadiyā tīraṁ tenupasaṅkamatu anukampaṁ upādāyā”ti.

Then King Pasenadi rode on the elephant as far as the terrain allowed, then descended and approached Ānanda on foot. He bowed, stood to one side, and said to Ānanda, Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: “Sir, if you have no urgent business, it would be nice of you to go to the bank of the Aciravatī river out of sympathy.” “sace, bhante, āyasmato ānandassa na kiñci accāyikaṁ karaṇīyaṁ, sādhu, bhante, āyasmā ānando yena aciravatiyā nadiyā tīraṁ tenupasaṅkamatu anukampaṁ upādāyā”ti.

He went to the river bank and sat at the root of a certain tree on a seat spread out. Then King Pasenadi rode on the elephant as far as the terrain allowed, then descended and approached Ānanda on foot. He bowed, stood to one side, and said to Ānanda, “Here, Venerable Ānanda, sit on this elephant rug.”

Atha kho āyasmā ānando yena aciravatiyā nadiyā tīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: “idha, bhante, āyasmā ānando hatthatthare nisīdatū”ti.

He went to the river bank and sat at the root of a certain tree on a seat spread out. Atha kho āyasmā ānando yena aciravatiyā nadiyā tīraṁ tenupasaṅkami; upasaṅkamitvā aññatarasmiṁ rukkhamūle paññatte āsane nisīdi. Then King Pasenadi rode on the elephant as far as the terrain allowed, then descended and approached Ānanda on foot. He bowed, stood to one side, and said to Ānanda, Atha kho rājā pasenadi kosalo yāvatikā nāgassa bhūmi nāgena gantvā nāgā paccorohitvā pattikova yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: “Here, Venerable Ānanda, sit on this elephant rug.” “idha, bhante, āyasmā ānando hatthatthare nisīdatū”ti.

“Enough, great king, you sit on it. I’m sitting on my own seat.”

“Alaṁ, mahārāja. Nisīda tvaṁ; nisinno ahaṁ sake āsane”ti.

“Enough, great king, “Alaṁ, mahārāja. you sit on it. Nisīda tvaṁ; I’m sitting on my own seat.” nisinno ahaṁ sake āsane”ti.

So the king sat down on the seat spread out, and said, “Honorable Ānanda, would the Buddha engage in the sort of behavior—by way of body, speech, or mind—that is faulted by ascetics and brahmins?”*The commentary says that Pasenadi’s actions were occasioned by the brutal murder of the wanderer Sundarī. Unscrupulous ascetics urged her to visit the Jeta Grove, then killed her so that blame would fall on the Buddha and his community (Ud 4.8). However, nothing in this sutta or its parallel at MA 214 supports this connection.

Nisīdi kho rājā pasenadi kosalo paññatte āsane. Nisajja kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: “kiṁ nu kho, bhante ānanda, so bhagavā tathārūpaṁ kāyasamācāraṁ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehī”ti?*brāhmaṇehī”ti → brāhmaṇehi viññūhīti (si, sya-all, pts1ed)

So the king sat down on the seat spread out, Nisīdi kho rājā pasenadi kosalo paññatte āsane. and said, Nisajja kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: “Honorable Ānanda, would the Buddha engage in the sort of behavior—by way of body, speech, or mind—that is faulted by ascetics and brahmins?”*The commentary says that Pasenadi’s actions were occasioned by the brutal murder of the wanderer Sundarī. Unscrupulous ascetics urged her to visit the Jeta Grove, then killed her so that blame would fall on the Buddha and his community (Ud 4.8). However, nothing in this sutta or its parallel at MA 214 supports this connection.“kiṁ nu kho, bhante ānanda, so bhagavā tathārūpaṁ kāyasamācāraṁ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehī”ti?*brāhmaṇehī”ti → brāhmaṇehi viññūhīti (si, sya-all, pts1ed)

“No, great king, the Buddha would not engage in the sort of behavior that is faulted by sensible ascetics and brahmins.”

“Na kho, mahārāja, so bhagavā tathārūpaṁ kāyasamācāraṁ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti. “Kiṁ pana, bhante ānanda, so bhagavā tathārūpaṁ vacīsamācāraṁ …pe… manosamācāraṁ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehī”ti?*brāhmaṇehī”ti → brāhmaṇehi viññūhīti (si, sya-all, pts1ed) “Na kho, mahārāja, so bhagavā tathārūpaṁ manosamācāraṁ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.

“No, great king, the Buddha would not engage in the sort of behavior that is faulted by sensible ascetics and brahmins.” “Na kho, mahārāja, so bhagavā tathārūpaṁ kāyasamācāraṁ samācareyya, yvāssa kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti. “Kiṁ pana, bhante ānanda, so bhagavā tathārūpaṁ vacīsamācāraṁ …pe… manosamācāraṁ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehī”ti?*brāhmaṇehī”ti → brāhmaṇehi viññūhīti (si, sya-all, pts1ed)“Na kho, mahārāja, so bhagavā tathārūpaṁ manosamācāraṁ samācareyya, yvāssa manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.

“It’s incredible, sir, it’s amazing! For I couldn’t fully express the question, but Venerable Ānanda’s answer completed it for me.*Ānanda completed Pasenadi’s phrasing by adding “sensible” (viññūhi), since the Buddha’s conduct was in fact faulted by foolish ascetics and brahmins. I don’t believe that praise or criticism of others spoken by incompetent fools, without examining or scrutinizing, is the most important thing. Rather, I believe that praise or criticism of others spoken by competent and intelligent people after examining and scrutinizing is the most important thing.

“Acchariyaṁ, bhante, abbhutaṁ, bhante. Yañhi mayaṁ, bhante, nāsakkhimhā pañhena paripūretuṁ taṁ, bhante, āyasmatā ānandena pañhassa veyyākaraṇena paripūritaṁ. Ye te, bhante, bālā abyattā ananuvicca apariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, na mayaṁ taṁ sārato paccāgacchāma; ye pana te, bhante, paṇḍitā viyattā medhāvino anuvicca pariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, mayaṁ taṁ sārato paccāgacchāma.*viyattā → byattā (bj); byattā viyattā (sya-all); vyattā (pts1ed) | pana → ye ca kho (bj, sya-all, km, pts1ed)

“It’s incredible, sir, it’s amazing! “Acchariyaṁ, bhante, abbhutaṁ, bhante. For I couldn’t fully express the question, but Venerable Ānanda’s answer completed it for me.*Ānanda completed Pasenadi’s phrasing by adding “sensible” (viññūhi), since the Buddha’s conduct was in fact faulted by foolish ascetics and brahmins.Yañhi mayaṁ, bhante, nāsakkhimhā pañhena paripūretuṁ taṁ, bhante, āyasmatā ānandena pañhassa veyyākaraṇena paripūritaṁ. I don’t believe that praise or criticism of others spoken by incompetent fools, without examining or scrutinizing, is the most important thing. Ye te, bhante, bālā abyattā ananuvicca apariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, na mayaṁ taṁ sārato paccāgacchāma; Rather, I believe that praise or criticism of others spoken by competent and intelligent people after examining and scrutinizing is the most important thing. ye pana te, bhante, paṇḍitā viyattā medhāvino anuvicca pariyogāhetvā paresaṁ vaṇṇaṁ vā avaṇṇaṁ vā bhāsanti, mayaṁ taṁ sārato paccāgacchāma.*viyattā → byattā (bj); byattā viyattā (sya-all); vyattā (pts1ed) | pana → ye ca kho (bj, sya-all, km, pts1ed)

“Bodily behavior that leads to hurting yourself, hurting others, and hurting both,*Bad conduct does not just affect oneself, but reverberates in space, by harming others, and in time, by promoting the growth of even more unskillful qualities. and which makes unskillful qualities grow while skillful qualities decline. That kind of bodily behavior is faulted by sensible ascetics and brahmins.”

“Yo kho, mahārāja, kāyasamācāro attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati. Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; evarūpo kho, mahārāja, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.

“Bodily behavior that leads to hurting yourself, hurting others, and hurting both,*Bad conduct does not just affect oneself, but reverberates in space, by harming others, and in time, by promoting the growth of even more unskillful qualities.“Yo kho, mahārāja, kāyasamācāro attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati. and which makes unskillful qualities grow while skillful qualities decline. Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; That kind of bodily behavior is faulted by sensible ascetics and brahmins.” evarūpo kho, mahārāja, kāyasamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.

“But what kind of verbal behavior … mental behavior is faulted by sensible ascetics and brahmins?” …

“Katamo pana, bhante ānanda, vacīsamācāro …pe… manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti?

“But what kind of verbal behavior … “Katamo pana, bhante ānanda, vacīsamācāro …pe… mental behavior is faulted by sensible ascetics and brahmins?” … manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti?

“Mental behavior that leads to hurting yourself, hurting others, and hurting both, and which makes unskillful qualities grow while skillful qualities decline. That kind of mental behavior is faulted by sensible ascetics and brahmins.”

“Yo kho, mahārāja, manosamācāro attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati. Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; evarūpo kho, mahārāja, manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.

“Mental behavior that leads to hurting yourself, hurting others, and hurting both, “Yo kho, mahārāja, manosamācāro attabyābādhāyapi saṁvattati, parabyābādhāyapi saṁvattati, ubhayabyābādhāyapi saṁvattati. and which makes unskillful qualities grow while skillful qualities decline. Tassa akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti; That kind of mental behavior is faulted by sensible ascetics and brahmins.” evarūpo kho, mahārāja, manosamācāro opārambho samaṇehi brāhmaṇehi viññūhī”ti.

“Bodily behavior that leads to pleasing yourself, pleasing others, and pleasing both, and which makes unskillful qualities decline while skillful qualities grow. That kind of bodily behavior is not faulted by sensible ascetics and brahmins.”

“Yo kho, mahārāja, kāyasamācāro nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati. Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Evarūpo kho, mahārāja, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti.

“Bodily behavior that leads to pleasing yourself, pleasing others, and pleasing both, “Yo kho, mahārāja, kāyasamācāro nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati. and which makes unskillful qualities decline while skillful qualities grow. Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. That kind of bodily behavior is not faulted by sensible ascetics and brahmins.” Evarūpo kho, mahārāja, kāyasamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti.

“But what kind of verbal behavior … mental behavior is not faulted by sensible ascetics and brahmins?” …

“Katamo pana, bhante ānanda, vacīsamācāro …pe… manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti?

“But what kind of verbal behavior … “Katamo pana, bhante ānanda, vacīsamācāro …pe… mental behavior is not faulted by sensible ascetics and brahmins?” … manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti?

“Mental behavior that leads to pleasing yourself, pleasing others, and pleasing both, and which makes unskillful qualities decline while skillful qualities grow. That kind of mental behavior is not faulted by sensible ascetics and brahmins.”

“Yo kho, mahārāja, manosamācāro nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati. Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. Evarūpo kho, mahārāja, manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti.

“Mental behavior that leads to pleasing yourself, pleasing others, and pleasing both, “Yo kho, mahārāja, manosamācāro nevattabyābādhāyapi saṁvattati, na parabyābādhāyapi saṁvattati, na ubhayabyābādhāyapi saṁvattati. and which makes unskillful qualities decline while skillful qualities grow. Tassa akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti. That kind of mental behavior is not faulted by sensible ascetics and brahmins.” Evarūpo kho, mahārāja, manosamācāro anopārambho samaṇehi brāhmaṇehi viññūhī”ti.

“It’s incredible, sir, it’s amazing! How well this was said by Venerable Ānanda! I’m delighted and satisfied with what you’ve expressed so well. So much so that if an elephant-treasure was suitable for you, I would give you one. If a horse-treasure was suitable for you, I would give you one. If a prize village was suitable for you, I would give you one. But, sir, I know that these things are not suitable for you.*See eg. MN 94:16.19. This imported cloth was sent to me by King Ajātasattu of Magadha, son of the princess of Videha, packed in a parasol case. It’s exactly sixteen measures long and eight wide.*The Chinese parallel at MA 214 has 繖, which supports the reading chatta (“parasol”). | For bāhitikā, I accept the commentary’s explanation that it means “foreign” or “imported” (cf. Sanskrit bāhya). May Venerable Ānanda please accept it out of sympathy.”

“Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitañcidaṁ, bhante, āyasmatā ānandena. Iminā ca mayaṁ, bhante, āyasmato ānandassa subhāsitena attamanābhiraddhā. Evaṁ attamanābhiraddhā ca mayaṁ, bhante, āyasmato ānandassa subhāsitena. Sace, bhante, āyasmato ānandassa hatthiratanaṁ kappeyya, hatthiratanampi mayaṁ āyasmato ānandassa dadeyyāma. Sace, bhante, āyasmato ānandassa assaratanaṁ kappeyya, assaratanampi mayaṁ āyasmato ānandassa dadeyyāma. Sace, bhante, āyasmato ānandassa gāmavaraṁ kappeyya, gāmavarampi mayaṁ āyasmato ānandassa dadeyyāma. Api ca, bhante, mayampetaṁ jānāma:*mayampetaṁ → mayampetaṁ taṁ (si); mayampanetaṁ (sya-all, km) ‘netaṁ āyasmato ānandassa kappatī’ti. Ayaṁ me, bhante, bāhitikā raññā māgadhena ajātasattunā vedehiputtena vatthanāḷiyā pakkhipitvā pahitā soḷasasamā āyāmena, aṭṭhasamā vitthārena.*vatthanāḷiyā → chattanāḷiyā (sya-all, km, pts1ed) Taṁ, bhante, āyasmā ānando paṭiggaṇhātu anukampaṁ upādāyā”ti.

“It’s incredible, sir, it’s amazing! “Acchariyaṁ, bhante, abbhutaṁ, bhante. How well this was said by Venerable Ānanda! Yāva subhāsitañcidaṁ, bhante, āyasmatā ānandena. I’m delighted and satisfied with what you’ve expressed so well. Iminā ca mayaṁ, bhante, āyasmato ānandassa subhāsitena attamanābhiraddhā. So much so that Evaṁ attamanābhiraddhā ca mayaṁ, bhante, āyasmato ānandassa subhāsitena. if an elephant-treasure was suitable for you, I would give you one. Sace, bhante, āyasmato ānandassa hatthiratanaṁ kappeyya, hatthiratanampi mayaṁ āyasmato ānandassa dadeyyāma. If a horse-treasure was suitable for you, I would give you one. Sace, bhante, āyasmato ānandassa assaratanaṁ kappeyya, assaratanampi mayaṁ āyasmato ānandassa dadeyyāma. If a prize village was suitable for you, I would give you one. Sace, bhante, āyasmato ānandassa gāmavaraṁ kappeyya, gāmavarampi mayaṁ āyasmato ānandassa dadeyyāma. But, sir, I know that Api ca, bhante, mayampetaṁ jānāma:*mayampetaṁ → mayampetaṁ taṁ (si); mayampanetaṁ (sya-all, km)these things are not suitable for you.*See eg. MN 94:16.19.‘netaṁ āyasmato ānandassa kappatī’ti. This imported cloth was sent to me by King Ajātasattu of Magadha, son of the princess of Videha, packed in a parasol case. It’s exactly sixteen measures long and eight wide.*The Chinese parallel at MA 214 has 繖, which supports the reading chatta (“parasol”). | For bāhitikā, I accept the commentary’s explanation that it means “foreign” or “imported” (cf. Sanskrit bāhya).Ayaṁ me, bhante, bāhitikā raññā māgadhena ajātasattunā vedehiputtena vatthanāḷiyā pakkhipitvā pahitā soḷasasamā āyāmena, aṭṭhasamā vitthārena.*vatthanāḷiyā → chattanāḷiyā (sya-all, km, pts1ed)May Venerable Ānanda please accept it out of sympathy.” Taṁ, bhante, āyasmā ānando paṭiggaṇhātu anukampaṁ upādāyā”ti.

“Sir, we have both seen this river Aciravatī when it has rained heavily in the mountains, and the river overflows both its banks. In the same way, Venerable Ānanda can make a set of three robes for himself from this imported cloak, and you can share your old robes with your fellow monks. In this way my religious donation will come to overflow, it seems to me. Please accept the imported cloth.”

“Ayaṁ, bhante, aciravatī nadī diṭṭhā āyasmatā ceva ānandena amhehi ca. Yadā uparipabbate mahāmegho abhippavuṭṭho hoti, athāyaṁ aciravatī nadī ubhato kūlāni saṁvissandantī gacchati; evameva kho, bhante, āyasmā ānando imāya bāhitikāya attano ticīvaraṁ karissati. Yaṁ panāyasmato ānandassa purāṇaṁ ticīvaraṁ taṁ sabrahmacārīhi saṁvibhajissati. Evāyaṁ amhākaṁ dakkhiṇā saṁvissandantī maññe gamissati. Paṭiggaṇhātu, bhante, āyasmā ānando bāhitikan”ti.

“Sir, we have both seen this river Aciravatī “Ayaṁ, bhante, aciravatī nadī diṭṭhā āyasmatā ceva ānandena amhehi ca. when it has rained heavily in the mountains, and the river overflows both its banks. Yadā uparipabbate mahāmegho abhippavuṭṭho hoti, athāyaṁ aciravatī nadī ubhato kūlāni saṁvissandantī gacchati; In the same way, Venerable Ānanda can make a set of three robes for himself from this imported cloak, evameva kho, bhante, āyasmā ānando imāya bāhitikāya attano ticīvaraṁ karissati. and you can share your old robes with your fellow monks. Yaṁ panāyasmato ānandassa purāṇaṁ ticīvaraṁ taṁ sabrahmacārīhi saṁvibhajissati. In this way my religious donation will come to overflow, it seems to me. Evāyaṁ amhākaṁ dakkhiṇā saṁvissandantī maññe gamissati. Please accept the imported cloth.” Paṭiggaṇhātu, bhante, āyasmā ānando bāhitikan”ti.

Then King Pasenadi said to him, “Well, now, sir, I must go. I have many duties, and much to do.”

Atha kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: “handa ca dāni mayaṁ, bhante ānanda, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti.

Then King Pasenadi said to him, Atha kho rājā pasenadi kosalo āyasmantaṁ ānandaṁ etadavoca: “Well, now, sir, I must go. “handa ca dāni mayaṁ, bhante ānanda, gacchāma; I have many duties, and much to do.” bahukiccā mayaṁ bahukaraṇīyā”ti.

“Please, great king, go at your convenience.” Then King Pasenadi approved and agreed with what Ānanda said. He rose from his seat, bowed, and respectfully circled Ānanda, keeping him on his right, before leaving.

“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. Atha kho rājā pasenadi kosalo āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ ānandaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

“Please, great king, go at your convenience.” “Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti. Then King Pasenadi approved and agreed with what Ānanda said. He rose from his seat, bowed, and respectfully circled Ānanda, keeping him on his right, before leaving. Atha kho rājā pasenadi kosalo āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā āyasmantaṁ ānandaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Soon after he left, Ānanda went to the Buddha, bowed, sat down to one side, and told him what had happened. He presented the cloth to the Buddha.

Atha kho āyasmā ānando acirapakkantassa rañño pasenadissa kosalassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi raññā pasenadinā kosalena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. Tañca bāhitikaṁ bhagavato pādāsi.

Soon after he left, Ānanda went to the Buddha, bowed, sat down to one side, Atha kho āyasmā ānando acirapakkantassa rañño pasenadissa kosalassa yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and told him what had happened. Ekamantaṁ nisinno kho āyasmā ānando yāvatako ahosi raññā pasenadinā kosalena saddhiṁ kathāsallāpo taṁ sabbaṁ bhagavato ārocesi. He presented the cloth to the Buddha. Tañca bāhitikaṁ bhagavato pādāsi.

“Mendicants, King Pasenadi is lucky, so very lucky, to get to see Ānanda and pay homage to him.”

“lābhā, bhikkhave, rañño pasenadissa kosalassa, suladdhalābhā, bhikkhave, rañño pasenadissa kosalassa; yaṁ rājā pasenadi kosalo labhati ānandaṁ dassanāya, labhati payirupāsanāyā”ti.

“Mendicants, King Pasenadi is lucky, so very lucky, “lābhā, bhikkhave, rañño pasenadissa kosalassa, suladdhalābhā, bhikkhave, rañño pasenadissa kosalassa; to get to see Ānanda and pay homage to him.” yaṁ rājā pasenadi kosalo labhati ānandaṁ dassanāya, labhati payirupāsanāyā”ti.

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

That is what the Buddha said. Idamavoca bhagavā. Satisfied, the mendicants approved what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.