With Cunda

“I ask the sage abounding in wisdom,” said Cunda the smith, “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, master of the teaching, free of craving, best of men, excellent charioteer, please tell me this: how many ascetics are there in the world?”

“Pucchāmi muniṁ pahūtapaññaṁ, (iti cundo kammāraputto) Buddhaṁ dhammassāmiṁ vītataṇhaṁ; Dvipaduttamaṁ sārathīnaṁ pavaraṁ,*Dvipaduttamaṁ → dipaduttamaṁ (bj, sya-all, km, pts-vp-pli1)Kati loke samaṇā tadiṅgha brūhi”.

“I ask the sage abounding in wisdom,” “Pucchāmi muniṁ pahūtapaññaṁ, said Cunda the smith, (iti cundo kammāraputto) “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, master of the teaching, free of craving, Buddhaṁ dhammassāmiṁ vītataṇhaṁ; best of men, excellent charioteer, please tell me this: Dvipaduttamaṁ sārathīnaṁ pavaraṁ,*Dvipaduttamaṁ → dipaduttamaṁ (bj, sya-all, km, pts-vp-pli1)how many ascetics are there in the world?” Kati loke samaṇā tadiṅgha brūhi”.

“There are four ascetics, not a fifth.” said the Buddha to Cunda, “Being asked to bear witness, I will explain them to you:*Sakkhipuṭṭho is only elsewhere used in the context of being asked to bear witness in court. I think the context is relevant here, as the Buddha is offering personal testimony on “judging” others.the path-victor, the path-teacher, the path-liver, and the path-wrecker.”

“Caturo samaṇā na pañcamatthi, (cundāti bhagavā) Te te āvikaromi sakkhipuṭṭho; Maggajino maggadesako ca, Magge jīvati yo ca maggadūsī”.

“There are four ascetics, not a fifth.” “Caturo samaṇā na pañcamatthi, said the Buddha to Cunda, (cundāti bhagavā) “Being asked to bear witness, I will explain them to you:*Sakkhipuṭṭho is only elsewhere used in the context of being asked to bear witness in court. I think the context is relevant here, as the Buddha is offering personal testimony on “judging” others.Te te āvikaromi sakkhipuṭṭho; the path-victor, the path-teacher, Maggajino maggadesako ca, the path-liver, and the path-wrecker.” Magge jīvati yo ca maggadūsī”.

“Who is a path-victor according to the Buddhas?” said Cunda the smith, “and how is one an unequaled explainer of the path? Tell me when asked about one who lives the path, then declare the path-wrecker.”

“Kaṁ maggajinaṁ vadanti buddhā, (iti cundo kammāraputto) Maggakkhāyī kathaṁ atulyo hoti; Magge jīvati me brūhi puṭṭho, Atha me āvikarohi maggadūsiṁ”.*maggadūsiṁ → maggadūsī (mr)

“Who is a path-victor according to the Buddhas?” “Kaṁ maggajinaṁ vadanti buddhā, said Cunda the smith, (iti cundo kammāraputto) “and how is one an unequaled explainer of the path? Maggakkhāyī kathaṁ atulyo hoti; Tell me when asked about one who lives the path, Magge jīvati me brūhi puṭṭho, then declare the path-wrecker.” Atha me āvikarohi maggadūsiṁ”.*maggadūsiṁ → maggadūsī (mr)

“Rid of indecision, free of thorns, delighting in extinguishment, not fawning, a guide for the world with its gods. The Buddhas say one such is victor of the path.

“Yo tiṇṇakathaṅkatho visallo, Nibbānābhirato anānugiddho; Lokassa sadevakassa netā, Tādiṁ maggajinaṁ vadanti buddhā.

“Rid of indecision, free of thorns, “Yo tiṇṇakathaṅkatho visallo, delighting in extinguishment, not fawning, Nibbānābhirato anānugiddho; a guide for the world with its gods. Lokassa sadevakassa netā, The Buddhas say one such is victor of the path. Tādiṁ maggajinaṁ vadanti buddhā.

Knowing the ultimate as ultimate, they explain and analyze the teaching right here. That sage unstirred, with doubt cut off, is the second mendicant, I say, the teacher of the path.

Paramaṁ paramanti yodha ñatvā, Akkhāti vibhajate idheva dhammaṁ; Taṁ kaṅkhachidaṁ muniṁ anejaṁ, Dutiyaṁ bhikkhunamāhu maggadesiṁ.

Knowing the ultimate as ultimate, Paramaṁ paramanti yodha ñatvā, they explain and analyze the teaching right here. Akkhāti vibhajate idheva dhammaṁ; That sage unstirred, with doubt cut off, Taṁ kaṅkhachidaṁ muniṁ anejaṁ, is the second mendicant, I say, the teacher of the path. Dutiyaṁ bhikkhunamāhu maggadesiṁ.

Living restrained and mindful on the path of the well-taught passage of teaching,*Norman and Bodhi both read pada as “way”, but it surely means “passage” as eg. AN 4.191:1.7.cultivating blameless states, is the third mendicant, I say, the path-liver.

Yo dhammapade sudesite, Magge jīvati saññato satīmā; Anavajjapadāni sevamāno, Tatiyaṁ bhikkhunamāhu maggajīviṁ.

Living restrained and mindful on the path Yo dhammapade sudesite, of the well-taught passage of teaching,*Norman and Bodhi both read pada as “way”, but it surely means “passage” as eg. AN 4.191:1.7.Magge jīvati saññato satīmā; cultivating blameless states, Anavajjapadāni sevamāno, is the third mendicant, I say, the path-liver. Tatiyaṁ bhikkhunamāhu maggajīviṁ.

Dressed like one true to their vows, pushy, rude, a corrupter of families, devious, unrestrained, chaff, the path-wrecker’s life is a sham.

Chadanaṁ katvāna subbatānaṁ, Pakkhandī kuladūsako pagabbho; Māyāvī asaññato palāpo, Patirūpena caraṁ sa maggadūsī.

Dressed like one true to their vows, Chadanaṁ katvāna subbatānaṁ, pushy, rude, a corrupter of families, Pakkhandī kuladūsako pagabbho; devious, unrestrained, chaff, Māyāvī asaññato palāpo, the path-wrecker’s life is a sham. Patirūpena caraṁ sa maggadūsī.

A layperson who gets this, a learned, wise noble disciple, knows that ‘They are not all like that one’. So when they see them they don’t lose their faith. For how could one equate them—the corrupt with the uncorrupt, the pure with the impure?”

Ete ca paṭivijjhi yo gahaṭṭho, Sutavā ariyasāvako sapañño; Sabbe netādisāti ñatvā,*Sabbe netādisāti → sabbe te tādisāti (bj); sabbe ne tādisāti (sya-all, pts-vp-pli1)Iti disvā na hāpeti tassa saddhāsaddhāUna confianza en el Buddha que da la disposición a poner sus enseñanzas en práctica. La fe se vuelve inquebrantable al alcanzar la entrada en la corriente (ver sotāpanna), ya que las enseñanzas han sido confirmadas en la propia experiencia.Ver en el glosario; Kathaṁ hi duṭṭhena asampaduṭṭhaṁ, Suddhaṁ asuddhena samaṁ kareyyā”ti.

A layperson who gets this, Ete ca paṭivijjhi yo gahaṭṭho, a learned, wise noble disciple, Sutavā ariyasāvako sapañño; knows that ‘They are not all like that one’. Sabbe netādisāti ñatvā,*Sabbe netādisāti → sabbe te tādisāti (bj); sabbe ne tādisāti (sya-all, pts-vp-pli1)So when they see them they don’t lose their faith. Iti disvā na hāpeti tassa saddhāsaddhāUna confianza en el Buddha que da la disposición a poner sus enseñanzas en práctica. La fe se vuelve inquebrantable al alcanzar la entrada en la corriente (ver sotāpanna), ya que las enseñanzas han sido confirmadas en la propia experiencia.Ver en el glosario; For how could one equate them—Kathaṁ hi duṭṭhena asampaduṭṭhaṁ, the corrupt with the uncorrupt, the pure with the impure?” Suddhaṁ asuddhena samaṁ kareyyā”ti.