Families

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 wandering in the land of the Kosalans together with a large 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 of mendicants when he arrived at Nāḷandā.*There seems to be some confusion in the location, as Nāḷandā is in Magadha, not Kosala. See notes below and another possible confusion at SN 42.11:1.1.There he stayed near Nāḷandā in Pāvārika’s mango grove.

Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena nāḷandā tadavasari. Tatra sudaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.

At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at Nāḷandā.*There seems to be some confusion in the location, as Nāḷandā is in Magadha, not Kosala. See notes below and another possible confusion at SN 42.11:1.1.Ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena nāḷandā tadavasari. There he stayed near Nāḷandā in Pāvārika’s mango grove.Tatra sudaṁ bhagavā nāḷandāyaṁ viharati pāvārikambavane.

Now at that time Nāḷandā was undergoing famine and scarcity, with crops blighted and turned to straw.*Read duhitikā setaṭṭikā as proposed by von Hinüber (“The Ghost Word Dvı̄hitikā and the Description of Famines in Early Buddhist Literature”) and adopted by Bodhi (Connected Discourses, note on this passage).At that time the Jain ascetic of the Ñātika clan was residing at Nāḷandā together with a large assembly of Jain ascetics.*Jain tradition holds that Mahāvīra passed at a Pāvā near Nāḷandā. Buddhist texts know only the Pāvā of the Mallians to the north. Evidently there has been some confusion, and perhaps “Pāvārika’s mango grove”, the site of discussions with Jains here and at MN 56, is the Pāvā known to the Jains. Note, however, that the earliest Jain source for Mahāvīra’s passing, the Kalpasutra, does not say where Pāvā is. But it does say the events were commemorated by the rulers of Kāsī and Kosala, and the Mallians and the Licchavīs. The absence of Magadha and the presence of Malla sit better with the location of Pāvā in Malla rather than Magadha. Malla bordered Kosala and may have been considered under its sway (as was Sakya).Then Asibandhaka’s son the chief, who was a disciple of the Jains, went up to the Jain Ñātika, bowed, and sat down to one side. The Jain Ñātika said to him:

Tena kho pana samayena nāḷandā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā. Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṁ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṁ. Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho asibandhakaputtaṁ gāmaṇiṁ nigaṇṭho nāṭaputto etadavoca:

Now at that time Nāḷandā was undergoing famine and scarcity, with crops blighted and turned to straw.*Read duhitikā setaṭṭikā as proposed by von Hinüber (“The Ghost Word Dvı̄hitikā and the Description of Famines in Early Buddhist Literature”) and adopted by Bodhi (Connected Discourses, note on this passage).Tena kho pana samayena nāḷandā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākāvuttā. At that time the Jain ascetic of the Ñātika clan was residing at Nāḷandā together with a large assembly of Jain ascetics.*Jain tradition holds that Mahāvīra passed at a Pāvā near Nāḷandā. Buddhist texts know only the Pāvā of the Mallians to the north. Evidently there has been some confusion, and perhaps “Pāvārika’s mango grove”, the site of discussions with Jains here and at MN 56, is the Pāvā known to the Jains. Note, however, that the earliest Jain source for Mahāvīra’s passing, the Kalpasutra, does not say where Pāvā is. But it does say the events were commemorated by the rulers of Kāsī and Kosala, and the Mallians and the Licchavīs. The absence of Magadha and the presence of Malla sit better with the location of Pāvā in Malla rather than Magadha. Malla bordered Kosala and may have been considered under its sway (as was Sakya).Tena kho pana samayena nigaṇṭho nāṭaputto nāḷandāyaṁ paṭivasati mahatiyā nigaṇṭhaparisāya saddhiṁ. Then Asibandhaka’s son the chief, who was a disciple of the Jains, went up to the Jain Ñātika, bowed, and sat down to one side. The Jain Ñātika said to him:Atha kho asibandhakaputto gāmaṇi nigaṇṭhasāvako yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho asibandhakaputtaṁ gāmaṇiṁ nigaṇṭho nāṭaputto etadavoca:

“Come, chief, refute the ascetic Gotama’s doctrine.Then you will get a good reputation:‘Asibandhaka’s son the chief refuted the doctrine of the ascetic Gotama, so mighty and powerful!’”

“ehi tvaṁ, gāmaṇi, samaṇassa gotamassa vādaṁ āropehi. Evaṁ te kalyāṇo kittisaddo abbhuggacchissati: ‘asibandhakaputtena gāmaṇinā samaṇassa gotamassa evaṁmahiddhikassa evaṁmahānubhāvassa vādo āropito’”ti.

“Come, chief, refute the ascetic Gotama’s doctrine.“ehi tvaṁ, gāmaṇi, samaṇassa gotamassa vādaṁ āropehi. Then you will get a good reputation:Evaṁ te kalyāṇo kittisaddo abbhuggacchissati: ‘Asibandhaka’s son the chief refuted the doctrine of the ascetic Gotama, so mighty and powerful!’”‘asibandhakaputtena gāmaṇinā samaṇassa gotamassa evaṁmahiddhikassa evaṁmahānubhāvassa vādo āropito’”ti.

“Here, brahmin, go to the ascetic Gotama and say to him:‘Sir, don’t you in many ways praise kindness, protection, and sympathy for families?’When he’s asked this, if he answers:‘Indeed I do, chief,’ say this to him:‘So what then are you doing, wandering together with this large Saṅgha of mendicants during a time of famine and scarcity, with crops blighted and turned to straw?*Cf. Mahākassapa’s criticism of Ānanda at SN 16.11.The Buddha is practicing to annihilate, collapse, and ruin families!’*Renunciates, relying on alms offered by the lay community, were careful to not put them under undue pressure. This is discussed often in the Vinaya, for example the introduction to Bu Ss 6.When you put this dilemma to him, the Buddha won’t be able to either spit it out or swallow it down.”

“Ehi tvaṁ, gāmaṇi, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: ‘nanu, bhante, bhagavā anekapariyāyena kulānaṁ anuddayaṁ vaṇṇeti, anurakkhaṁ vaṇṇeti, anukampaṁ vaṇṇetī’ti? *anuddayaṁ → anudayaṁ (sya-all, km, pts1ed, mr)Sace kho, gāmaṇi, samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: ‘evaṁ, gāmaṇi, tathāgato anekapariyāyena kulānaṁ anuddayaṁ vaṇṇeti, anurakkhaṁ vaṇṇeti, anukampaṁ vaṇṇetī’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṁ cārikaṁ carati? Ucchedāya bhagavā kulānaṁ paṭipanno, anayāya bhagavā kulānaṁ paṭipanno, upaghātāya bhagavā kulānaṁ paṭipanno’ti. Imaṁ kho te, gāmaṇi, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho neva sakkhati uggilituṁ, neva sakkhati ogilitun”ti. *sakkhati → sakkhiti (bj)

“Here, brahmin, go to the ascetic Gotama and say to him:“Ehi tvaṁ, gāmaṇi, yena samaṇo gotamo tenupasaṅkama; upasaṅkamitvā samaṇaṁ gotamaṁ evaṁ vadehi: ‘Sir, don’t you in many ways praise kindness, protection, and sympathy for families?’‘nanu, bhante, bhagavā anekapariyāyena kulānaṁ anuddayaṁ vaṇṇeti, anurakkhaṁ vaṇṇeti, anukampaṁ vaṇṇetī’ti? *anuddayaṁ → anudayaṁ (sya-all, km, pts1ed, mr)When he’s asked this, if he answers:Sace kho, gāmaṇi, samaṇo gotamo evaṁ puṭṭho evaṁ byākaroti: ‘Indeed I do, chief,’ say this to him:‘evaṁ, gāmaṇi, tathāgato anekapariyāyena kulānaṁ anuddayaṁ vaṇṇeti, anurakkhaṁ vaṇṇeti, anukampaṁ vaṇṇetī’ti, tamenaṁ tvaṁ evaṁ vadeyyāsi: ‘So what then are you doing, wandering together with this large Saṅgha of mendicants during a time of famine and scarcity, with crops blighted and turned to straw?*Cf. Mahākassapa’s criticism of Ānanda at SN 16.11.‘atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṁ cārikaṁ carati? The Buddha is practicing to annihilate, collapse, and ruin families!’*Renunciates, relying on alms offered by the lay community, were careful to not put them under undue pressure. This is discussed often in the Vinaya, for example the introduction to Bu Ss 6.Ucchedāya bhagavā kulānaṁ paṭipanno, anayāya bhagavā kulānaṁ paṭipanno, upaghātāya bhagavā kulānaṁ paṭipanno’ti. When you put this dilemma to him, the Buddha won’t be able to either spit it out or swallow it down.”Imaṁ kho te, gāmaṇi, samaṇo gotamo ubhatokoṭikaṁ pañhaṁ puṭṭho neva sakkhati uggilituṁ, neva sakkhati ogilitun”ti. *sakkhati → sakkhiti (bj)

“So what then are you doing, wandering together with this large Saṅgha of mendicants during a time of famine and scarcity, with crops blighted and turned to straw?The Buddha is practicing to annihilate, collapse, and ruin families!”

“Atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṁ cārikaṁ carati? Ucchedāya bhagavā kulānaṁ paṭipanno, anayāya bhagavā kulānaṁ paṭipanno, upaghātāya bhagavā kulānaṁ paṭipanno”ti.

“So what then are you doing, wandering together with this large Saṅgha of mendicants during a time of famine and scarcity, with crops blighted and turned to straw?“Atha kiñcarahi, bhante, bhagavā dubbhikkhe dvīhitike setaṭṭhike salākāvutte mahatā bhikkhusaṅghena saddhiṁ cārikaṁ carati? The Buddha is practicing to annihilate, collapse, and ruin families!”Ucchedāya bhagavā kulānaṁ paṭipanno, anayāya bhagavā kulānaṁ paṭipanno, upaghātāya bhagavā kulānaṁ paṭipanno”ti.

“Well, chief, I recollect ninety-one eons back but I’m not aware of any family that’s been ruined merely by offering some cooked almsfood.*This is the time of the Buddha Vipassī (DN 14:1.4.1).Rather, rich, affluent, and wealthy families—with lots of gold and silver, lots of property and assets, and lots of money and grain—all acquired their wealth because of giving, truth, and restraint.*Read saññama (“restraint”) per BJT and PTS rather than MS sāmañña (“equality”). Compare the stock list, “giving, self-control, restraint, and truthfulness” (SN 42.13:18.6).

“Ito so, gāmaṇi, ekanavutikappe yamahaṁ anussarāmi, nābhijānāmi kiñci kulaṁ pakkabhikkhānuppadānamattena upahatapubbaṁ. *ekanavutikappe → ekanavuto kappo (bj, sya-all, km); ekanavutikappo (pts1ed)Atha kho yāni tāni kulāni aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni, sabbāni tāni dānasambhūtāni ceva saccasambhūtāni ca sāmaññasambhūtāni ca.

“Well, chief, I recollect ninety-one eons back but I’m not aware of any family that’s been ruined merely by offering some cooked almsfood.*This is the time of the Buddha Vipassī (DN 14:1.4.1).“Ito so, gāmaṇi, ekanavutikappe yamahaṁ anussarāmi, nābhijānāmi kiñci kulaṁ pakkabhikkhānuppadānamattena upahatapubbaṁ. *ekanavutikappe → ekanavuto kappo (bj, sya-all, km); ekanavutikappo (pts1ed)Rather, rich, affluent, and wealthy families—with lots of gold and silver, lots of property and assets, and lots of money and grain—all acquired their wealth because of giving, truth, and restraint.*Read saññama (“restraint”) per BJT and PTS rather than MS sāmañña (“equality”). Compare the stock list, “giving, self-control, restraint, and truthfulness” (SN 42.13:18.6).Atha kho yāni tāni kulāni aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni, sabbāni tāni dānasambhūtāni ceva saccasambhūtāni ca sāmaññasambhūtāni ca.

Chief, there are eight causes and reasons for the ruin of families.Their ruin stems from rulers, bandits, fire, or flood. Or they lose their savings. Or their business fails due to not applying themselves to work. Or a wastrel is born into the family who squanders and fritters away their wealth. And impermanence is the eighth.*This passage is unique, but see SN 3.19:3.3, MN 14:9.3, AN 8.54:3.4. | Follow MS reading nihitaṁ vā ṭhānā vigacchati, “what is laid down disappears from its place” i.e. they lose their savings. BJT and PTS have nihitaṁ vā nādhigacchati, “does not find their savings”. Compare Kp 8:4.1, nidhi vā ṭhānā cavati, “savings shift from their place”.These are the eight causes and reasons for the ruin of families.

Aṭṭha kho, gāmaṇi, hetū, aṭṭha paccayā kulānaṁ upaghātāya. Rājato vā kulāni upaghātaṁ gacchanti, corato vā kulāni upaghātaṁ gacchanti, aggito vā kulāni upaghātaṁ gacchanti, udakato vā kulāni upaghātaṁ gacchanti, nihitaṁ vā ṭhānā vigacchati, duppayuttā vā kammantā vipajjanti, kule vā kulaṅgāroti uppajjati, yo te bhoge vikirati vidhamati viddhaṁseti, aniccatāyeva aṭṭhamīti. *nihitaṁ vā ṭhānā vigacchati → nihitaṁ vā nādhigacchanti (bj, pts1ed) | kule vā kulaṅgāroti → kulānaṁ vā kulaṅgāro (bj); kule va kulaṅgāroti (pts1ed)Ime kho, gāmaṇi, aṭṭha hetū, aṭṭha paccayā kulānaṁ upaghātāya.

Chief, there are eight causes and reasons for the ruin of families.Aṭṭha kho, gāmaṇi, hetū, aṭṭha paccayā kulānaṁ upaghātāya. Their ruin stems from rulers, bandits, fire, or flood. Or they lose their savings. Or their business fails due to not applying themselves to work. Or a wastrel is born into the family who squanders and fritters away their wealth. And impermanence is the eighth.*This passage is unique, but see SN 3.19:3.3, MN 14:9.3, AN 8.54:3.4. | Follow MS reading nihitaṁ vā ṭhānā vigacchati, “what is laid down disappears from its place” i.e. they lose their savings. BJT and PTS have nihitaṁ vā nādhigacchati, “does not find their savings”. Compare Kp 8:4.1, nidhi vā ṭhānā cavati, “savings shift from their place”.Rājato vā kulāni upaghātaṁ gacchanti, corato vā kulāni upaghātaṁ gacchanti, aggito vā kulāni upaghātaṁ gacchanti, udakato vā kulāni upaghātaṁ gacchanti, nihitaṁ vā ṭhānā vigacchati, duppayuttā vā kammantā vipajjanti, kule vā kulaṅgāroti uppajjati, yo te bhoge vikirati vidhamati viddhaṁseti, aniccatāyeva aṭṭhamīti. *nihitaṁ vā ṭhānā vigacchati → nihitaṁ vā nādhigacchanti (bj, pts1ed) | kule vā kulaṅgāroti → kulānaṁ vā kulaṅgāro (bj); kule va kulaṅgāroti (pts1ed)These are the eight causes and reasons for the ruin of families.Ime kho, gāmaṇi, aṭṭha hetū, aṭṭha paccayā kulānaṁ upaghātāya.

Given that these eight reasons are found, suppose someone says this:‘The Buddha is practicing to annihilate, collapse, and ruin families!’Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there.”

Imesu kho, gāmaṇi, aṭṭhasu hetūsu, aṭṭhasu paccayesu saṁvijjamānesu yo maṁ evaṁ vadeyya: ‘ucchedāya bhagavā kulānaṁ paṭipanno, anayāya bhagavā kulānaṁ paṭipanno, upaghātāya bhagavā kulānaṁ paṭipanno’ti, taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye”ti.

Given that these eight reasons are found, suppose someone says this:Imesu kho, gāmaṇi, aṭṭhasu hetūsu, aṭṭhasu paccayesu saṁvijjamānesu yo maṁ evaṁ vadeyya: ‘The Buddha is practicing to annihilate, collapse, and ruin families!’‘ucchedāya bhagavā kulānaṁ paṭipanno, anayāya bhagavā kulānaṁ paṭipanno, upaghātāya bhagavā kulānaṁ paṭipanno’ti, Unless they give up that speech and that thought, and let go of that view, they will be placed in hell as if delivered there.”taṁ, gāmaṇi, vācaṁ appahāya taṁ cittaṁ appahāya taṁ diṭṭhiṁ appaṭinissajjitvā yathābhataṁ nikkhitto evaṁ niraye”ti.

When he said this, Asibandhaka’s son the chief said to the Buddha,“Excellent, sir! Excellent! …From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

When he said this, Asibandhaka’s son the chief said to the Buddha,Evaṁ vutte, asibandhakaputto gāmaṇi bhagavantaṁ etadavoca: “Excellent, sir! Excellent! …“abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.