Companions

At Sāvatthī.

Sāvatthiyaṁ viharati.

At Sāvatthī.

Sāvatthiyaṁ viharati.

At Sāvatthī. Sāvatthiyaṁ viharati.

Then two mendicants who were companions, protégés of Venerable Mahākappina, went to see 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.

Atha kho dve bhikkhū sahāyakā āyasmato mahākappinassa saddhivihārino yena bhagavā tenupasaṅkamiṁsu.

Then two mendicants who were companions, protégés of Venerable Mahākappina, went to see the Buddha.

Atha kho dve bhikkhū sahāyakā āyasmato mahākappinassa saddhivihārino yena bhagavā tenupasaṅkamiṁsu.

Then two mendicants who were companions, protégés of Venerable Mahākappina, went to see 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. Atha kho dve bhikkhū sahāyakā āyasmato mahākappinassa saddhivihārino yena bhagavā tenupasaṅkamiṁsu.

The Buddha saw them coming off in the distance, and addressed the mendicants: “Mendicants, do you see those monks coming who are companions, protégés of Venerable Mahākappina?”

Addasā kho bhagavā te bhikkhū dūratova āgacchante. Disvāna bhikkhū āmantesi: “passatha no tumhe, bhikkhave, ete bhikkhū sahāyake āgacchante kappinassa saddhivihārino”ti?

The Buddha saw them coming off in the distance,

Addasā kho bhagavā te bhikkhū dūratova āgacchante.

and addressed the mendicants:

Disvāna bhikkhū āmantesi:

“Mendicants, do you see those monks coming who are companions, protégés of Venerable Mahākappina?”

“passatha no tumhe, bhikkhave, ete bhikkhū sahāyake āgacchante kappinassa saddhivihārino”ti?

The Buddha saw them coming off in the distance, Addasā kho bhagavā te bhikkhū dūratova āgacchante. and addressed the mendicants: Disvāna bhikkhū āmantesi: “Mendicants, do you see those monks coming who are companions, protégés of Venerable Mahākappina?” “passatha no tumhe, bhikkhave, ete bhikkhū sahāyake āgacchante kappinassa saddhivihārino”ti?

“Yes, sir.”

“Evaṁ, 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”.

“Yes, sir.”

“Evaṁ, bhante”.

“Yes, sir.” “Evaṁ, 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”.

“Those mendicants are very mighty and powerful. It’s not easy to find an attainment that they have not already attained. And they’ve realized the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

“Ete kho te bhikkhū mahiddhikā mahānubhāvā. Na ca sā samāpatti sulabharūpā, yā tehi bhikkhūhi asamāpannapubbā. Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ 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 viharantī”ti.

“Those mendicants are very mighty and powerful.

“Ete kho te bhikkhū mahiddhikā mahānubhāvā.

It’s not easy to find an attainment that they have not already attained.

Na ca sā samāpatti sulabharūpā, yā tehi bhikkhūhi asamāpannapubbā.

And they’ve realized the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.”

Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti.

“Those mendicants are very mighty and powerful. “Ete kho te bhikkhū mahiddhikā mahānubhāvā. It’s not easy to find an attainment that they have not already attained. Na ca sā samāpatti sulabharūpā, yā tehi bhikkhūhi asamāpannapubbā. And they’ve realized the supreme end of the spiritual path in this very life. They live having achieved with their own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.” Yassa catthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ 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 viharantī”ti.

That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

That is what the Buddha said.

Idamavoca bhagavā.

Then the Holy One, the Teacher, went on to say:

Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

That is what the Buddha said. Idamavoca bhagavā. Then the Holy One, the Teacher, went on to say: Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

“These companion mendicants have been together for a long time. The true teaching has brought them together, the teaching proclaimed by the Buddha.

“Sahāyāvatime bhikkhū, cirarattaṁ sametikā; Sameti nesaṁ saddhammo, dhamme buddhappavedite.

“These companion mendicants

“Sahāyāvatime bhikkhū,

have been together for a long time.

cirarattaṁ sametikā;

The true teaching has brought them together,

Sameti nesaṁ saddhammo,

the teaching proclaimed by the Buddha.

dhamme buddhappavedite.

“These companion mendicants “Sahāyāvatime bhikkhū, have been together for a long time. cirarattaṁ sametikā; The true teaching has brought them together, Sameti nesaṁ saddhammo, the teaching proclaimed by the Buddha. dhamme buddhappavedite.

They’ve been well trained by Kappina in the teaching proclaimed by the Noble One. They bear their final body, having vanquished MāraMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario with his legions.”

Suvinītā kappinena, dhamme ariyappavedite; Dhārenti antimaṁ dehaṁ, jetvā māraṁ savāhinin”ti.

They’ve been well trained by Kappina

Suvinītā kappinena,

in the teaching proclaimed by the Noble One.

dhamme ariyappavedite;

They bear their final body,

Dhārenti antimaṁ dehaṁ,

having vanquished Māra with his legions.”

jetvā māraṁ savāhinin”ti.

They’ve been well trained by Kappina Suvinītā kappinena, in the teaching proclaimed by the Noble One. dhamme ariyappavedite; They bear their final body, Dhārenti antimaṁ dehaṁ, having vanquished MāraMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario with his legions.” jetvā māraṁ savāhinin”ti.

Dvādasamaṁ.

Bhikkhuvaggo paṭhamo.

Tassuddānaṁ

Kolito upatisso ca, ghaṭo cāpi pavuccati; Navo sujāto bhaddi ca, visākho nando tisso ca; Theranāmo ca kappino, sahāyena ca dvādasāti.

Kolito upatisso ca,

ghaṭo cāpi pavuccati;

Navo sujāto bhaddi ca,

visākho nando tisso ca;

Theranāmo ca kappino,

sahāyena ca dvādasāti.

Kolito upatisso ca, ghaṭo cāpi pavuccati; Navo sujāto bhaddi ca, visākho nando tisso ca; Theranāmo ca kappino, sahāyena ca dvādasāti.

The Linked Discourses on monks are complete.

Bhikkhusaṁyuttaṁ samattaṁ.

The Linked Discourses on monks are complete.

Bhikkhusaṁyuttaṁ samattaṁ.

The Linked Discourses on monks are complete. Bhikkhusaṁyuttaṁ samattaṁ.

Nidānavaggo dutiyo.

Tassuddānaṁ

Nidānābhisamayadhātu, anamataggena kassapaṁ; Sakkārarāhulalakkhaṇo, opammabhikkhunā vaggo. Dutiyo tena pavuccatīti.

Nidānābhisamayadhātu,

anamataggena kassapaṁ;

Sakkārarāhulalakkhaṇo,

opammabhikkhunā vaggo.

Dutiyo tena pavuccatīti.

Nidānābhisamayadhātu, anamataggena kassapaṁ; Sakkārarāhulalakkhaṇo, opammabhikkhunā vaggo. Dutiyo tena pavuccatīti.

The Book of Causality is finished.

Nidānavaggasaṁyuttapāḷi niṭṭhitā.

The Book of Causality is finished.

Nidānavaggasaṁyuttapāḷi niṭṭhitā.

The Book of Causality is finished. Nidānavaggasaṁyuttapāḷi niṭṭhitā.

Linked Discourses

1. The Chapter on Monks

Saṁyutta Nikāya

1. Bhikkhuvagga

Linked Discourses

1. The Chapter on Monks

Saṁyutta Nikāya

1. Bhikkhuvagga