With Vepacitti

Then Vepacitti, lord of titans, addressed the titans,*Vepacitti (“wise thinker”) was the lord of the asuras and Sakka’s counterpart; their relationship status is complicated. The Sanskrit form is vipracitti, but in Buddhist texts it is incorrectly Sanskritized to vemacitra. He seems not to appear in early Sanskrit texts, but the Mahābhārata and Purāṇas regard him as the eldest son of Danū and hence chief of the Dānavas. ‘My good fellows, if the titans defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the titans.’

Atha kho, bhikkhave, vepacitti asurindo asure āmantesi: ‘sace, mārisā, devānaṁ asurasaṅgāme samupabyūḷhe asurā jineyyuṁ devā parājineyyuṁ, yena naṁ sakkaṁ devānamindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapuran’ti.*parājineyyuṁ → parājeyyuṁ (bj, pts1ed, pts2ed)

Then Vepacitti, lord of titans, addressed the titans,*Vepacitti (“wise thinker”) was the lord of the asuras and Sakka’s counterpart; their relationship status is complicated. The Sanskrit form is vipracitti, but in Buddhist texts it is incorrectly Sanskritized to vemacitra. He seems not to appear in early Sanskrit texts, but the Mahābhārata and Purāṇas regard him as the eldest son of Danū and hence chief of the Dānavas.Atha kho, bhikkhave, vepacitti asurindo asure āmantesi: ‘My good fellows, if the titans defeat the gods in this battle, bind Sakka, the lord of gods, by his limbs and neck and bring him to my presence in the citadel of the titans.’ ‘sace, mārisā, devānaṁ asurasaṅgāme samupabyūḷhe asurā jineyyuṁ devā parājineyyuṁ, yena naṁ sakkaṁ devānamindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha asurapuran’ti.*parājineyyuṁ → parājeyyuṁ (bj, pts1ed, pts2ed)

Meanwhile, Sakka, lord of gods, addressed the gods of the thirty-three, ‘My good fellows, if the gods defeat the titans in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Clear Right of the gods.’

Sakkopi kho, bhikkhave, devānamindo deve tāvatiṁse āmantesi: ‘sace, mārisā, devānaṁ asurasaṅgāme samupabyūḷhe devā jineyyuṁ asurā parājineyyuṁ, yena naṁ vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammasabhan’ti.

Meanwhile, Sakka, lord of gods, addressed the gods of the thirty-three, Sakkopi kho, bhikkhave, devānamindo deve tāvatiṁse āmantesi: ‘My good fellows, if the gods defeat the titans in this battle, bind Vepacitti by his limbs and neck and bring him to my presence in the Hall of Clear Right of the gods.’ ‘sace, mārisā, devānaṁ asurasaṅgāme samupabyūḷhe devā jineyyuṁ asurā parājineyyuṁ, yena naṁ vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā mama santike āneyyātha sudhammasabhan’ti.

In that battle the gods won and the titans lost. So the gods of the thirty-three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Hall of Clear Right of the gods.

Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājiniṁsu.*parājiniṁsu → parājiṁsu (bj, pts1ed, pts2ed) Atha kho, bhikkhave, devā tāvatiṁsā vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṁ sudhammasabhaṁ.

In that battle the gods won and the titans lost. Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājiniṁsu.*parājiniṁsu → parājiṁsu (bj, pts1ed, pts2ed)So the gods of the thirty-three bound Vepacitti by his limbs and neck and brought him to Sakka’s presence in the Hall of Clear Right of the gods. Atha kho, bhikkhave, devā tāvatiṁsā vepacittiṁ asurindaṁ kaṇṭhapañcamehi bandhanehi bandhitvā sakkassa devānamindassa santike ānesuṁ sudhammasabhaṁ.

And as Sakka was entering and leaving the hall, Vepacitti abused and insulted him with rude, harsh words.*It seems they had strong feelings for each other. So Mātali the chariot handler addressed Sakka in verse,*Mātali is the charioteer of Sakka. He appears at DN 20:10.8 as one of the centaur lords, and is father to the centaur Sikhaṇḍī, Pañcasikha’s rival in love (DN 21:1.6.8). In Pali, he is never addressed with the usual word for charioteer (sārathi), but by the epithet saṅgāhaka, literally “gatherer” in the sense “one who holds the reins”, here “chariot handler”, recalling the centaur who took the reins from Indra (Rig Veda 1.163.2). Later Brahmanical literature also knows him as Indra’s charioteer, but pre-Buddhist references are few and obscure. He flourishes in the land of Yama along with the poets (Rig Veda 10.14.3 = Atharva Veda 18.1.47); he is made of magic (Atharva Veda 8.9.5); he knows the immortal balm bought by a chariot’s price that is infused by Indra in the waters (Atharva Veda 11.6.23).

Tatra sudaṁ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho sakkaṁ devānamindaṁ sudhammasabhaṁ pavisantañca nikkhamantañca asabbhāhi pharusāhi vācāhi akkosati paribhāsati. Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāhi ajjhabhāsi:

And as Sakka was entering and leaving the hall, Vepacitti abused and insulted him with rude, harsh words.*It seems they had strong feelings for each other.Tatra sudaṁ, bhikkhave, vepacitti asurindo kaṇṭhapañcamehi bandhanehi baddho sakkaṁ devānamindaṁ sudhammasabhaṁ pavisantañca nikkhamantañca asabbhāhi pharusāhi vācāhi akkosati paribhāsati. So Mātali the chariot handler addressed Sakka in verse,*Mātali is the charioteer of Sakka. He appears at DN 20:10.8 as one of the centaur lords, and is father to the centaur Sikhaṇḍī, Pañcasikha’s rival in love (DN 21:1.6.8). In Pali, he is never addressed with the usual word for charioteer (sārathi), but by the epithet saṅgāhaka, literally “gatherer” in the sense “one who holds the reins”, here “chariot handler”, recalling the centaur who took the reins from Indra (Rig Veda 1.163.2). Later Brahmanical literature also knows him as Indra’s charioteer, but pre-Buddhist references are few and obscure. He flourishes in the land of Yama along with the poets (Rig Veda 10.14.3 = Atharva Veda 18.1.47); he is made of magic (Atharva Veda 8.9.5); he knows the immortal balm bought by a chariot’s price that is infused by Indra in the waters (Atharva Veda 11.6.23).Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāhi ajjhabhāsi:

Since, mendicants, even that Sakka, lord of gods—while living off of the fruit of his good deeds, and ruling as sovereign lord over these gods of the thirty-three—will speak in praise of patience and gentleness, you can excel at this, for you who have gone forth in such a well explained teaching and training can develop patience and gentleness.”

So hi nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario, bhikkhave, sakko devānamindo sakaṁ puññaphalaṁ upajīvamāno devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kārento khantisoraccassa vaṇṇavādī bhavissati. Idha kho taṁ, bhikkhave, sobhetha yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā khamā ca bhaveyyātha soratā cā”ti.

Since, mendicants, even that Sakka, lord of gods—while living off of the fruit of his good deeds, and ruling as sovereign lord over these gods of the thirty-three—will speak in praise of patience and gentleness, So hi nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario, bhikkhave, sakko devānamindo sakaṁ puññaphalaṁ upajīvamāno devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kārento khantisoraccassa vaṇṇavādī bhavissati. you can excel at this, for you who have gone forth in such a well explained teaching and training can develop patience and gentleness.” Idha kho taṁ, bhikkhave, sobhetha yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā khamā ca bhaveyyātha soratā cā”ti.