A Bull Elephant

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. Now at that time a certain junior mendicant went to visit families too often.*For this Sutta and the next see the five dangers of fraternizing too much with families (AN 5.226 = Pvr 7:67.11).

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena aññataro navo bhikkhubhikkhuUn hombre 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. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario ativelaṁ kulāni upasaṅkamati.

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. Now at that time a certain junior mendicant went to visit families too often.*For this Sutta and the next see the five dangers of fraternizing too much with families (AN 5.226 = Pvr 7:67.11).Tena kho pana samayena aññataro navo bhikkhubhikkhuUn hombre 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. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario ativelaṁ kulāni upasaṅkamati.

The mendicants said to him, “Venerable, don’t go to visit families too often.”

Tamenaṁ bhikkhū evamāhaṁsu: “māyasmā ativelaṁ kulāni upasaṅkamī”ti.

The mendicants said to him, Tamenaṁ bhikkhū evamāhaṁsu: “Venerable, don’t go to visit families too often.” “māyasmā ativelaṁ kulāni upasaṅkamī”ti.

But that mendicant, when spoken to by the mendicants, said this, “But these senior mendicants think they can go to visit families, so why can’t I?”

So bhikkhu bhikkhūhi vuccamāno evamāha: “ime 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 therā bhikkhū kulāni upasaṅkamitabbaṁ maññissanti, kimaṅgaṁ panāhan”ti?*kimaṅgaṁ → kimaṅga (bj)

But that mendicant, when spoken to by the mendicants, said this, So bhikkhu bhikkhūhi vuccamāno evamāha: “But these senior mendicants think they can go to visit families, so why can’t I?” “ime 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 therā bhikkhū kulāni upasaṅkamitabbaṁ maññissanti, kimaṅgaṁ panāhan”ti?*kimaṅgaṁ → kimaṅga (bj)

And then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said:

Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, 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, aññataro navo bhikkhu ativelaṁ kulāni upasaṅkamati. Tamenaṁ bhikkhū evamāhaṁsu: ‘māyasmā ativelaṁ kulāni upasaṅkamī’ti. So bhikkhu bhikkhūhi vuccamāno evamāha: ‘ime hi nāma therā bhikkhū kulāni upasaṅkamitabbaṁ maññissanti, kimaṅgaṁ panāhan’”ti.

And then several mendicants went up to the Buddha, bowed, sat down to one side, and told him what had happened. The Buddha said: Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, 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, aññataro navo bhikkhu ativelaṁ kulāni upasaṅkamati. Tamenaṁ bhikkhū evamāhaṁsu: ‘māyasmā ativelaṁ kulāni upasaṅkamī’ti. So bhikkhu bhikkhūhi vuccamāno evamāha: ‘ime hi nāma therā bhikkhū kulāni upasaṅkamitabbaṁ maññissanti, kimaṅgaṁ panāhan’”ti.

“Once upon a time, mendicants, there was a great lake in the jungle,*The same parable is given of Devadatta at Kd 17:4.5.1. with bull elephants living nearby. They’d plunge into the lake and pull up lotus bulbs with their trunks. They’d wash them thoroughly until they were free of mud before chewing and swallowing them. That was good for their appearance and strength, and wouldn’t result in death or deadly pain.

“Bhūtapubbaṁ, bhikkhave, araññāyatane mahāsarasī. Taṁ nāgā upanissāya viharanti. Te taṁ sarasiṁ ogāhetvā soṇḍāya bhisamuḷālaṁ abbuhetvā suvikkhālitaṁ vikkhāletvā akaddamaṁ saṅkhāditvā ajjhoharanti.*saṅkhāditvā → saṅkharitvā (pts1ed, pts2ed, mr) Tesaṁ taṁ vaṇṇāya ceva hoti balāya ca, na ca tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ.

“Once upon a time, mendicants, there was a great lake in the jungle,*The same parable is given of Devadatta at Kd 17:4.5.1.“Bhūtapubbaṁ, bhikkhave, araññāyatane mahāsarasī. with bull elephants living nearby. Taṁ nāgā upanissāya viharanti. They’d plunge into the lake and pull up lotus bulbs with their trunks. They’d wash them thoroughly until they were free of mud before chewing and swallowing them. Te taṁ sarasiṁ ogāhetvā soṇḍāya bhisamuḷālaṁ abbuhetvā suvikkhālitaṁ vikkhāletvā akaddamaṁ saṅkhāditvā ajjhoharanti.*saṅkhāditvā → saṅkharitvā (pts1ed, pts2ed, mr)That was good for their appearance and strength, and wouldn’t result in death or deadly pain. Tesaṁ taṁ vaṇṇāya ceva hoti balāya ca, na ca tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ.

The young cubs, following the example of the great bull elephants, plunged into the lake and pulled up lotus bulbs with their trunks. But they didn’t wash them thoroughly, and while they were still muddy they chewed and swallowed them. That was not good for their appearance and strength, and resulted in death or deadly pain.

Tesaṁyeva kho pana, bhikkhave, mahānāgānaṁ anusikkhamānā taruṇā bhiṅkacchāpā taṁ sarasiṁ ogāhetvā soṇḍāya bhisamuḷālaṁ abbuhetvā na suvikkhālitaṁ vikkhāletvā sakaddamaṁ asaṅkhāditvā ajjhoharanti. Tesaṁ taṁ neva vaṇṇāya hoti na balāya. Tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ.

The young cubs, following the example of the great bull elephants, plunged into the lake and pulled up lotus bulbs with their trunks. But they didn’t wash them thoroughly, and while they were still muddy they chewed and swallowed them. Tesaṁyeva kho pana, bhikkhave, mahānāgānaṁ anusikkhamānā taruṇā bhiṅkacchāpā taṁ sarasiṁ ogāhetvā soṇḍāya bhisamuḷālaṁ abbuhetvā na suvikkhālitaṁ vikkhāletvā sakaddamaṁ asaṅkhāditvā ajjhoharanti. That was not good for their appearance and strength, and resulted in death or deadly pain. Tesaṁ taṁ neva vaṇṇāya hoti na balāya. Tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ.

In the same way, there are senior mendicants who robe up in the morning and, taking their bowl and robe, enter the town or village for alms. There they speak on the teachings, and lay people demonstrate their confidence in them. And when they get things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. That’s good for their appearance and strength, and doesn’t result in death or deadly pain.

Evameva kho, bhikkhave, idha therā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisanti. Te tattha dhammaṁ bhāsanti. Tesaṁ gihī pasannākāraṁ karonti. Te taṁ lābhaṁ agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti.*anajjhopannā → anajjhāpannā (bj, sya-all, pts1ed, pts2ed) Tesaṁ taṁ vaṇṇāya ceva hoti balāya ca, na ca tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ.

In the same way, there are senior mendicants who robe up in the morning and, taking their bowl and robe, enter the town or village for alms. Evameva kho, bhikkhave, idha therā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisanti. There they speak on the teachings, Te tattha dhammaṁ bhāsanti. and lay people demonstrate their confidence in them. Tesaṁ gihī pasannākāraṁ karonti. And when they get things, they use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. Te taṁ lābhaṁ agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti.*anajjhopannā → anajjhāpannā (bj, sya-all, pts1ed, pts2ed)That’s good for their appearance and strength, and doesn’t result in death or deadly pain. Tesaṁ taṁ vaṇṇāya ceva hoti balāya ca, na ca tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ.

Junior mendicants, following the example of the senior mendicants, robe up in the morning and, taking their bowl and robe, enter the town or village for alms. There they speak on the teachings, and lay people demonstrate their confidence in them. But when they get things, they use them tied, infatuated, attached, blind to the drawbacks, not understanding the escape. That’s not good for their appearance and strength, and results in death or deadly pain.

Tesaṁyeva kho pana, bhikkhave, therānaṁ bhikkhūnaṁ anusikkhamānā navā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisanti. Te tattha dhammaṁ bhāsanti. Tesaṁ gihī pasannākāraṁ karonti. Te taṁ lābhaṁ gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. Tesaṁ taṁ neva vaṇṇāya hoti na balāya, te tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ.

Junior mendicants, following the example of the senior mendicants, robe up in the morning and, taking their bowl and robe, enter the town or village for alms. Tesaṁyeva kho pana, bhikkhave, therānaṁ bhikkhūnaṁ anusikkhamānā navā bhikkhū pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisanti. There they speak on the teachings, Te tattha dhammaṁ bhāsanti. and lay people demonstrate their confidence in them. Tesaṁ gihī pasannākāraṁ karonti. But when they get things, they use them tied, infatuated, attached, blind to the drawbacks, not understanding the escape. Te taṁ lābhaṁ gadhitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti. That’s not good for their appearance and strength, and results in death or deadly pain. Tesaṁ taṁ neva vaṇṇāya hoti na balāya, te tatonidānaṁ maraṇaṁ vā nigacchanti maraṇamattaṁ vā dukkhaṁ.

So you should train like this: ‘When we get things, we will use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.’ That’s how you should train.”

Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā taṁ lābhaṁ paribhuñjissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

So you should train like this: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘When we get things, we will use them untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape.’ ‘agadhitā amucchitā anajjhopannā ādīnavadassāvino nissaraṇapaññā taṁ lābhaṁ paribhuñjissāmā’ti. That’s how you should train.” Evañhi vo, bhikkhave, sikkhitabban”ti.