The Nuns’ Quarters

So I have heard. At one time Venerable Mahākassapa was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to Mahākassapa and said, “Kassapa, come, sir. Let’s go to one of the nuns’ quarters.”*Ānanda’s use of “sir” (bhante) here suggests this took place after the Buddha’s passing (DN 16:6.2.3), which is normally the case when the Buddha is not mentioned in the introduction.

Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā mahākassapo sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākassapaṁ etadavoca: “āyāma, 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 kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.

So I have heard.

Evaṁ me sutaṁ—

At one time Venerable Mahākassapa was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ āyasmā mahākassapo sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to Mahākassapa and said,

Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākassapaṁ etadavoca:

“Kassapa, come, sir. Let’s go to one of the nuns’ quarters.”*

“āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.

So I have heard. Evaṁ me sutaṁ—At one time Venerable Mahākassapa was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ āyasmā mahākassapo sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, went to Mahākassapa and said, Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yenāyasmā mahākassapo tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahākassapaṁ etadavoca: “Kassapa, come, sir. Let’s go to one of the nuns’ quarters.”*Ānanda’s use of “sir” (bhante) here suggests this took place after the Buddha’s passing (DN 16:6.2.3), which is normally the case when the Buddha is not mentioned in the introduction.“āyāma, 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 kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.

“You go, Reverend Ānanda. You’re the one with many duties and responsibilities.”*A certain tension arose between the strict Mahākassapa and the more open Ānanda after the Buddha’s passing. At the First Council, Ānanda was repeatedly admonished by senior monks apparently siding with Kassapa (Kd 21:1.10.2).

“Gaccha tvaṁ, āvuso ānanda, bahukicco tvaṁ bahukaraṇīyo”ti.

“You go, Reverend Ānanda. You’re the one with many duties and responsibilities.”*

“Gaccha tvaṁ, āvuso ānanda, bahukicco tvaṁ bahukaraṇīyo”ti.

“You go, Reverend Ānanda. You’re the one with many duties and responsibilities.”*A certain tension arose between the strict Mahākassapa and the more open Ānanda after the Buddha’s passing. At the First Council, Ānanda was repeatedly admonished by senior monks apparently siding with Kassapa (Kd 21:1.10.2).“Gaccha tvaṁ, āvuso ānanda, bahukicco tvaṁ bahukaraṇīyo”ti.

And a second time …

Dutiyampi kho āyasmā ānando āyasmantaṁ mahākassapaṁ etadavoca: “āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti. “Gaccha tvaṁ, āvuso ānanda, bahukicco tvaṁ bahukaraṇīyo”ti.

And a second time …

Dutiyampi kho āyasmā ānando āyasmantaṁ mahākassapaṁ etadavoca:

“āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.

“Gaccha tvaṁ, āvuso ānanda, bahukicco tvaṁ bahukaraṇīyo”ti.

And a second time … Dutiyampi kho āyasmā ānando āyasmantaṁ mahākassapaṁ etadavoca: “āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti. “Gaccha tvaṁ, āvuso ānanda, bahukicco tvaṁ bahukaraṇīyo”ti.

And a third time, Ānanda said, “Come, Honorable Kassapa. Let’s go to one of the nuns’ quarters.”

Tatiyampi kho āyasmā ānando āyasmantaṁ mahākassapaṁ etadavoca: “āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.

And a third time, Ānanda said,

Tatiyampi kho āyasmā ānando āyasmantaṁ mahākassapaṁ etadavoca:

“Come, Honorable Kassapa. Let’s go to one of the nuns’ quarters.”

“āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.

And a third time, Ānanda said, Tatiyampi kho āyasmā ānando āyasmantaṁ mahākassapaṁ etadavoca: “Come, Honorable Kassapa. Let’s go to one of the nuns’ quarters.” “āyāma, bhante kassapa, yena aññataro bhikkhunupassayo tenupasaṅkamissāmā”ti.

Then Venerable Mahākassapa robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to one of the nuns’ quarters, where he sat on the seat spread out. And then several nuns went up to Mahākassapa, bowed, and sat down to one side. Mahākassapa educated, encouraged, fired up, and inspired those nuns with a DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario talk, after which he rose from his seat and left.

Atha kho āyasmā mahākassapo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho sambahulā bhikkhuniyo yenāyasmā mahākassapo tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahākassapaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā mahākassapo dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho āyasmā mahākassapo tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Then Venerable Mahākassapa robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to one of the nuns’ quarters, where he sat on the seat spread out.

Atha kho āyasmā mahākassapo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

And then several nuns went up to Mahākassapa, bowed, and sat down to one side.

Atha kho sambahulā bhikkhuniyo yenāyasmā mahākassapo tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahākassapaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

Mahākassapa educated, encouraged, fired up, and inspired those nuns with a Dhamma talk,

Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā mahākassapo dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

after which he rose from his seat and left.

Atha kho āyasmā mahākassapo tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Then Venerable Mahākassapa robed up in the morning and, taking his bowl and robe, went with Venerable Ānanda as his second monk to one of the nuns’ quarters, where he sat on the seat spread out. Atha kho āyasmā mahākassapo pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āyasmatā ānandena pacchāsamaṇena yena aññataro bhikkhunupassayo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. And then several nuns went up to Mahākassapa, bowed, and sat down to one side. Atha kho sambahulā bhikkhuniyo yenāyasmā mahākassapo tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ mahākassapaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Mahākassapa educated, encouraged, fired up, and inspired those nuns with a DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario talk, Ekamantaṁ nisinnā kho tā bhikkhuniyo āyasmā mahākassapo dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. after which he rose from his seat and left. Atha kho āyasmā mahākassapo tā bhikkhuniyo dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

But the nun Thullatissā was upset and blurted out,*Thullatissā is only found here. “What is the venerable Mahākassapa thinking, that he’d teach Dhamma in front of the venerable Ānanda, the Videhan sage?*Ānanda was from Sakya, not Videha, a problem that evidently vexed the commentators. The Pali commentaries explains vedeha as “learned”, or say his mother was from Videha. The Mahāvastu, on the other hand, says that after the Buddha went forth, Ānanda went to Videha and undertook a vow of silence (maunavrata, Mvu 83; Senart 3.176). The Mūlasarvastivāda Vinaya says rather that it was on Mount Videha that the Buddha entrusted Ānanda with the design for the robes (Mu Kd 7; GBM 6.814). None of these are cogent. The point is that Thullatissā was such an idiot, she didn’t even know where Ānanda came from. He’s like a needle peddler who thinks they can sell a needle to a needle maker!”

Atha kho thullatissā bhikkhunībhikkhunīUna mujer que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. Ver saṅgha, parisā, upasampadā.Ver en el glosario anattamanā anattamanavācaṁ nicchāresi: “kiṁ pana ayyo mahākassapo, ayyassa ānandassa vedehamunino sammukhā dhammaṁ bhāsitabbaṁ maññati? Seyyathāpi 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 sūcivāṇijako sūcikārassa santike sūciṁ vikketabbaṁ maññeyya; evameva ayyo mahākassapo ayyassa ānandassa vedehamunino sammukhā dhammaṁ bhāsitabbaṁ maññatī”ti.

But the nun Thullatissā was upset and blurted out,*

Atha kho thullatissā bhikkhunī anattamanā anattamanavācaṁ nicchāresi:

“What is the venerable Mahākassapa thinking, that he’d teach Dhamma in front of the venerable Ānanda, the Videhan sage?*

“kiṁ pana ayyo mahākassapo, ayyassa ānandassa vedehamunino sammukhā dhammaṁ bhāsitabbaṁ maññati?

He’s like a needle peddler who thinks they can sell a needle to a needle maker!”

Seyyathāpi nāma sūcivāṇijako sūcikārassa santike sūciṁ vikketabbaṁ maññeyya;

evameva ayyo mahākassapo ayyassa ānandassa vedehamunino sammukhā dhammaṁ bhāsitabbaṁ maññatī”ti.

But the nun Thullatissā was upset and blurted out,*Thullatissā is only found here.Atha kho thullatissā bhikkhunībhikkhunīUna mujer que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. Ver saṅgha, parisā, upasampadā.Ver en el glosario anattamanā anattamanavācaṁ nicchāresi: “What is the venerable Mahākassapa thinking, that he’d teach Dhamma in front of the venerable Ānanda, the Videhan sage?*Ānanda was from Sakya, not Videha, a problem that evidently vexed the commentators. The Pali commentaries explains vedeha as “learned”, or say his mother was from Videha. The Mahāvastu, on the other hand, says that after the Buddha went forth, Ānanda went to Videha and undertook a vow of silence (maunavrata, Mvu 83; Senart 3.176). The Mūlasarvastivāda Vinaya says rather that it was on Mount Videha that the Buddha entrusted Ānanda with the design for the robes (Mu Kd 7; GBM 6.814). None of these are cogent. The point is that Thullatissā was such an idiot, she didn’t even know where Ānanda came from.“kiṁ pana ayyo mahākassapo, ayyassa ānandassa vedehamunino sammukhā dhammaṁ bhāsitabbaṁ maññati? He’s like a needle peddler who thinks they can sell a needle to a needle maker!” Seyyathāpi 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 sūcivāṇijako sūcikārassa santike sūciṁ vikketabbaṁ maññeyya; evameva ayyo mahākassapo ayyassa ānandassa vedehamunino sammukhā dhammaṁ bhāsitabbaṁ maññatī”ti.

Mahākassapa heard Thullatissā say these words, and he said to Ānanda, “Is that right, Reverend Ānanda? Am I the needle peddler and you the needle maker? Or am I the needle maker and you the needle peddler?”

Assosi kho āyasmā mahākassapo thullatissāya bhikkhuniyā imaṁ vācaṁ bhāsamānāya. Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ etadavoca: “kiṁ nu kho, āvuso ānanda, ahaṁ sūcivāṇijako, tvaṁ sūcikāro; udāhu ahaṁ sūcikāro, tvaṁ sūcivāṇijako”ti?

Mahākassapa heard Thullatissā say these words,

Assosi kho āyasmā mahākassapo thullatissāya bhikkhuniyā imaṁ vācaṁ bhāsamānāya.

and he said to Ānanda,

Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ etadavoca:

“Is that right, Reverend Ānanda? Am I the needle peddler and you the needle maker?

“kiṁ nu kho, āvuso ānanda, ahaṁ sūcivāṇijako, tvaṁ sūcikāro;

Or am I the needle maker and you the needle peddler?”

udāhu ahaṁ sūcikāro, tvaṁ sūcivāṇijako”ti?

Mahākassapa heard Thullatissā say these words, Assosi kho āyasmā mahākassapo thullatissāya bhikkhuniyā imaṁ vācaṁ bhāsamānāya. and he said to Ānanda, Atha kho āyasmā mahākassapo āyasmantaṁ ānandaṁ etadavoca: “Is that right, Reverend Ānanda? Am I the needle peddler and you the needle maker? “kiṁ nu kho, āvuso ānanda, ahaṁ sūcivāṇijako, tvaṁ sūcikāro; Or am I the needle maker and you the needle peddler?” udāhu ahaṁ sūcikāro, tvaṁ sūcivāṇijako”ti?

“Forgive her, sir. The lady’s a fool.”*For “lady” (mātugāma), see note on SN 37.1:1.1.

“Khama, bhante kassapa, bālo mātugāmo”ti.

“Forgive her, sir. The lady’s a fool.”*

“Khama, bhante kassapa, bālo mātugāmo”ti.

“Forgive her, sir. The lady’s a fool.”*For “lady” (mātugāma), see note on SN 37.1:1.1.“Khama, bhante kassapa, bālo mātugāmo”ti.

“Hold on, Reverend Ānanda! Don’t make the SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario investigate you further!*Apparently he is referring to the admonition of Ānanda at the First Council.

“Āgamehi tvaṁ, āvuso ānanda, mā te saṅgho uttari upaparikkhi.

“Hold on, Reverend Ānanda! Don’t make the Saṅgha investigate you further!*

“Āgamehi tvaṁ, āvuso ānanda, mā te saṅgho uttari upaparikkhi.

“Hold on, Reverend Ānanda! Don’t make the SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario investigate you further!*Apparently he is referring to the admonition of Ānanda at the First Council.“Āgamehi tvaṁ, āvuso ānanda, mā te saṅgho uttari upaparikkhi.

What do you think, Reverend Ānanda? Was it you who 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 brought up before the Saṅgha of mendicants, saying: ‘Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And so does Ānanda’?”

Taṁ kiṁ maññasi, āvuso ānanda, api nu tvaṁ bhagavato sammukhā bhikkhusaṅghe upanīto: ‘ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Ānandopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharatī’”ti?

What do you think, Reverend Ānanda?

Taṁ kiṁ maññasi, āvuso ānanda,

Was it you who the Buddha brought up before the Saṅgha of mendicants, saying:

api nu tvaṁ bhagavato sammukhā bhikkhusaṅghe upanīto:

‘Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

‘ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.

And so does Ānanda’?”

Ānandopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharatī’”ti?

What do you think, Reverend Ānanda? Taṁ kiṁ maññasi, āvuso ānanda, Was it you who 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 brought up before the Saṅgha of mendicants, saying: api nu tvaṁ bhagavato sammukhā bhikkhusaṅghe upanīto: ‘Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. ‘ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. And so does Ānanda’?” Ānandopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharatī’”ti?

“No, sir.”

“No hetaṁ, bhante”.

“No, sir.”

“No hetaṁ, bhante”.

“No, sir.” “No hetaṁ, bhante”.

“I was the one the Buddha brought up before the Saṅgha of mendicants, saying: ‘Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. And so does Kassapa. …’

“Ahaṁ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto: ‘ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharatī’ti …pe….

“I was the one the Buddha brought up before the Saṅgha of mendicants, saying:

“Ahaṁ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto:

‘Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

‘ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi.

And so does Kassapa. …’

Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharatī’ti …pe….

“I was the one the Buddha brought up before the Saṅgha of mendicants, saying: “Ahaṁ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto: ‘Mendicants, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. ‘ahaṁ, bhikkhave, yāvade ākaṅkhāmi vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. And so does Kassapa. …’ Kassapopi, bhikkhave, yāvade ākaṅkhati vivicceva kāmehi vivicca akusalehi dhammehi …pe… paṭhamaṁ jhānaṁ upasampajja viharatī’ti …pe….

(The nine progressive meditations and the five insights should be told in full.)*This note referring to the previous Sutta is in the Pali text.

(Navannaṁ anupubbavihārasamāpattīnaṁ pañcannañca abhiññānaṁ evaṁ vitthāro veditabbo.)

(The nine progressive meditations and the five insights should be told in full.)*

(Navannaṁ anupubbavihārasamāpattīnaṁ pañcannañca abhiññānaṁ evaṁ vitthāro veditabbo.)

(The nine progressive meditations and the five insights should be told in full.)*This note referring to the previous Sutta is in the Pali text.(Navannaṁ anupubbavihārasamāpattīnaṁ pañcannañca abhiññānaṁ evaṁ vitthāro veditabbo.)

What do you think, Reverend Ānanda? Was it you who the Buddha brought up before the Saṅgha of mendicants, saying: ‘I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements. And so does Ānanda’?”

Taṁ kiṁ maññasi, āvuso ānanda, api nu tvaṁ bhagavato sammukhā bhikkhusaṅghe upanīto: ‘ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā upasampajja viharāmi. Ānandopi, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’”ti?

What do you think, Reverend Ānanda?

Taṁ kiṁ maññasi, āvuso ānanda,

Was it you who the Buddha brought up before the Saṅgha of mendicants, saying:

api nu tvaṁ bhagavato sammukhā bhikkhusaṅghe upanīto:

‘I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.

‘ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi.

And so does Ānanda’?”

Ānandopi, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’”ti?

What do you think, Reverend Ānanda? Taṁ kiṁ maññasi, āvuso ānanda, Was it you who the Buddha brought up before the Saṅgha of mendicants, saying: api nu tvaṁ bhagavato sammukhā bhikkhusaṅghe upanīto: ‘I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements. ‘ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā upasampajja viharāmi. And so does Ānanda’?” Ānandopi, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’”ti?

“No, sir.”

“No hetaṁ, bhante”.

“No, sir.”

“No hetaṁ, bhante”.

“No, sir.” “No hetaṁ, bhante”.

“I was the one the Buddha brought up before the Saṅgha of mendicants, saying: ‘I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements. And so does Kassapa.’

“Ahaṁ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto: ‘ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi. Kassapopi, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti.

“I was the one the Buddha brought up before the Saṅgha of mendicants, saying:

“Ahaṁ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto:

‘I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements.

‘ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi.

And so does Kassapa.’

Kassapopi, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti.

“I was the one the Buddha brought up before the Saṅgha of mendicants, saying: “Ahaṁ kho, āvuso, bhagavato sammukhā bhikkhusaṅghe upanīto: ‘I have realized the undefiled freedom of heart and freedom by wisdom in this very life. And I live having realized it with my own insight due to the ending of defilements. ‘ahaṁ, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi. And so does Kassapa.’ Kassapopi, bhikkhave, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti.

Reverend, you might as well think to hide a bull elephant that’s three or three and a half meters tall behind a palm leaf as to hide my six insights.”*Text has sattaratana, seven “cubits”, i.e. the length from elbow to fingertips, or about 45 cm.

Sattaratanaṁ vā, āvuso, nāgaṁ aḍḍhaṭṭhamaratanaṁ vā tālapattikāya chādetabbaṁ maññeyya, yo me cha abhiññā chādetabbaṁ maññeyyā”ti.

Reverend, you might as well think to hide a bull elephant that’s three or three and a half meters tall behind a palm leaf as to hide my six insights.”*

Sattaratanaṁ vā, āvuso, nāgaṁ aḍḍhaṭṭhamaratanaṁ vā tālapattikāya chādetabbaṁ maññeyya, yo me cha abhiññā chādetabbaṁ maññeyyā”ti.

Reverend, you might as well think to hide a bull elephant that’s three or three and a half meters tall behind a palm leaf as to hide my six insights.”*Text has sattaratana, seven “cubits”, i.e. the length from elbow to fingertips, or about 45 cm.Sattaratanaṁ vā, āvuso, nāgaṁ aḍḍhaṭṭhamaratanaṁ vā tālapattikāya chādetabbaṁ maññeyya, yo me cha abhiññā chādetabbaṁ maññeyyā”ti.

But the nun Thullatissā fell from the spiritual life.

Cavittha ca pana thullatissā bhikkhunī brahmacariyamhāti.

But the nun Thullatissā fell from the spiritual life.

Cavittha ca pana thullatissā bhikkhunī brahmacariyamhāti.

But the nun Thullatissā fell from the spiritual life. Cavittha ca pana thullatissā bhikkhunī brahmacariyamhāti.

Dasamaṁ.

Linked Discourses

1. The Chapter with Kassapa

Saṁyutta Nikāya

1. Kassapavagga

Linked Discourses

1. The Chapter with Kassapa

Saṁyutta Nikāya

1. Kassapavagga