Pārāsariya (2nd)

This thought came to the ascetic, the monk Pārāsariya, as he was seated alone meditating in seclusion:

“Samaṇassa ahu cintā, pārāpariyassa bhikkhuno; Ekakassa nisinnassa, pavivittassa jhāyino.

This thought came to the ascetic, “Samaṇassa ahu cintā, the monk Pārāsariya, pārāpariyassa bhikkhuno; as he was seated alone Ekakassa nisinnassa, meditating in seclusion: pavivittassa jhāyino.

“Following what procedure, what observance, what conduct, may a person do what they need for themselves, without harming anyone else?

Kimānupubbaṁ puriso, kiṁ vataṁ kiṁ samācāraṁ; *samācāraṁ → samācaraṁ (bj, pts2ed)Attano kiccakārīssa, na ca kañci viheṭhaye.

“Following what procedure, Kimānupubbaṁ puriso, what observance, what conduct, kiṁ vataṁ kiṁ samācāraṁ; *samācāraṁ → samācaraṁ (bj, pts2ed)may a person do what they need for themselves, Attano kiccakārīssa, without harming anyone else? na ca kañci viheṭhaye.

The faculties of human beings can lead to both welfare and harm. Unguarded they lead to harm; guarded they lead to welfare.

Indriyāni manussānaṁ, hitāya ahitāya ca; Arakkhitāni ahitāya, rakkhitāni hitāya ca.

The faculties of human beings Indriyāni manussānaṁ, can lead to both welfare and harm. hitāya ahitāya ca; Unguarded they lead to harm; Arakkhitāni ahitāya, guarded they lead to welfare. rakkhitāni hitāya ca.

By protecting the faculties, taking care of the faculties, I can do what I need for myself without harming anyone else.

Indriyāneva sārakkhaṁ, indriyāni ca gopayaṁ; Attano kiccakārīssa, na ca kañci viheṭhaye.

By protecting the faculties, Indriyāneva sārakkhaṁ, taking care of the faculties, indriyāni ca gopayaṁ; I can do what I need for myself Attano kiccakārīssa, without harming anyone else. na ca kañci viheṭhaye.

If your eye wanders among sights without check, not seeing the danger, you’re not freed from suffering.

Cakkhundriyañce rūpesu, gacchantaṁ anivārayaṁ; Anādīnavadassāvī, so dukkhā na hi muccati.

If your eye wanders Cakkhundriyañce rūpesu, among sights without check, gacchantaṁ anivārayaṁ; not seeing the danger, Anādīnavadassāvī, you’re not freed from suffering. so dukkhā na hi muccati.

If your ear wanders among sounds without check, not seeing the danger, you’re not freed from suffering.

Sotindriyañce saddesu, gacchantaṁ anivārayaṁ; Anādīnavadassāvī, so dukkhā na hi muccati.

If your ear wanders Sotindriyañce saddesu, among sounds without check, gacchantaṁ anivārayaṁ; not seeing the danger, Anādīnavadassāvī, you’re not freed from suffering. so dukkhā na hi muccati.

If, not seeing the escape, you indulge in a smell, you’re not freed from suffering, being besotted by smells.

Anissaraṇadassāvī, gandhe ce paṭisevati; Na so muccati dukkhamhā, gandhesu adhimucchito.

If, not seeing the escape, Anissaraṇadassāvī, you indulge in a smell, gandhe ce paṭisevati; you’re not freed from suffering, Na so muccati dukkhamhā, being besotted by smells. gandhesu adhimucchito.

Recollecting the sour, the superbly sweet and the bitter, *See SN 47.8:1.2 and note.captivated by craving for taste, you don’t understand the heart.

Ambilaṁ madhuraggañca, *Ambilaṁ → ambila (sya1ed, sya2ed, pts1ed)tittakaggamanussaraṁ; Rasataṇhāya gadhito, *gadhito → ganthito (pts2ed)hadayaṁ nāvabujjhati.

Recollecting the sour, Ambilaṁ madhuraggañca, *Ambilaṁ → ambila (sya1ed, sya2ed, pts1ed)the superbly sweet and the bitter, *See SN 47.8:1.2 and note.tittakaggamanussaraṁ; captivated by craving for taste, Rasataṇhāya gadhito, *gadhito → ganthito (pts2ed)you don’t understand the heart. hadayaṁ nāvabujjhati.

Recollecting lovely and pleasurable touches, full of desire, you experience many kinds of suffering because of lust.

Subhānyappaṭikūlāni, phoṭṭhabbāni anussaraṁ; Ratto rāgādhikaraṇaṁ, vividhaṁ vindate dukhaṁ.

Recollecting lovely Subhānyappaṭikūlāni, and pleasurable touches, phoṭṭhabbāni anussaraṁ; full of desire, you experience Ratto rāgādhikaraṇaṁ, many kinds of suffering because of lust. vividhaṁ vindate dukhaṁ.

Unable to protect the mind from such thoughts, suffering follows them because of all five.

Manaṁ cetehi dhammehi, yo na sakkoti rakkhituṁ; Tato naṁ dukkhamanveti, sabbehetehi pañcahi.

Unable to protect Manaṁ cetehi dhammehi, the mind from such thoughts, yo na sakkoti rakkhituṁ; suffering follows them Tato naṁ dukkhamanveti, because of all five. sabbehetehi pañcahi.

This body is full of pus and blood, it’s home to many carcasses; but cunning people decorate it like a lovely painted casket.

Pubbalohitasampuṇṇaṁ, bahussa kuṇapassa ca; Naravīrakataṁ vagguṁ, samuggamiva cittitaṁ.

This body is full of pus and blood, Pubbalohitasampuṇṇaṁ, it’s home to many carcasses; bahussa kuṇapassa ca; but cunning people decorate it Naravīrakataṁ vagguṁ, like a lovely painted casket. samuggamiva cittitaṁ.

You don’t understand that the sweetness of honey turns bitter, and the bonds to those we love cause pain, like a razor’s edge smeared with honey.

Kaṭukaṁ madhurassādaṁ, piyanibandhanaṁ dukhaṁ; Khuraṁva madhunā littaṁ, ullihaṁ nāvabujjhati.

You don’t understand that Kaṭukaṁ madhurassādaṁ, the sweetness of honey turns bitter, piyanibandhanaṁ dukhaṁ; and the bonds to those we love cause pain, Khuraṁva madhunā littaṁ, like a razor’s edge smeared with honey. ullihaṁ nāvabujjhati.

Full of lust for the sight of a woman, for the voice and the smells of a woman, for a woman’s touch, you experience many kinds of suffering.

Itthirūpe itthisare, *itthisare → itthirase (sya1ed, sya2ed, pts1ed)phoṭṭhabbepi ca itthiyā; Itthigandhesu sāratto, vividhaṁ vindate dukhaṁ.

Full of lust for the sight of a woman, Itthirūpe itthisare, *itthisare → itthirase (sya1ed, sya2ed, pts1ed)for the voice and the smells of a woman, phoṭṭhabbepi ca itthiyā; for a woman’s touch, Itthigandhesu sāratto, you experience many kinds of suffering. vividhaṁ vindate dukhaṁ.

All of a woman’s streams flow from five to five. Whoever, being energetic, is able to curb these,

Itthisotāni sabbāni, sandanti pañca pañcasu; Tesamāvaraṇaṁ kātuṁ, yo sakkoti vīriyavā.

All of a woman’s streams Itthisotāni sabbāni, flow from five to five. sandanti pañca pañcasu; Whoever, being energetic, Tesamāvaraṇaṁ kātuṁ, is able to curb these, yo sakkoti vīriyavā.

purposeful and firm in principle, is clever and clear-seeing. Though he might enjoy himself, his duty is connected with the teaching and its goal.

So atthavā so dhammaṭṭho, so dakkho so vicakkhaṇo; Kareyya ramamānopi, *ramamānopi → ramamāno hi (sya1ed, sya2ed, pts1ed)kiccaṁ dhammatthasaṁhitaṁ.

purposeful and firm in principle, So atthavā so dhammaṭṭho, is clever and clear-seeing. so dakkho so vicakkhaṇo; Though he might enjoy himself, Kareyya ramamānopi, *ramamānopi → ramamāno hi (sya1ed, sya2ed, pts1ed)his duty is connected with the teaching and its goal. kiccaṁ dhammatthasaṁhitaṁ.

One who’s diligent and discerning, thinking, ‘This ought not be done’, would avoid a useless task that’s doomed to failure.

Atho sīdati saññuttaṁ, *Atho sīdati → adhosīdava (pts2ed)vajje kiccaṁ niratthakaṁ; ‘Na taṁ kiccan’ti maññitvā, appamatto vicakkhaṇo.

One who’s diligent and discerning, Atho sīdati saññuttaṁ, *Atho sīdati → adhosīdava (pts2ed)thinking, ‘This ought not be done’, vajje kiccaṁ niratthakaṁ; would avoid a useless task ‘Na taṁ kiccan’ti maññitvā, that’s doomed to failure. appamatto vicakkhaṇo.

Whatever is meaningful, and whatever happiness is principled, let one undertake and follow that: this is the best happiness.

Yañca atthena saññuttaṁ, yā ca dhammagatā rati; Taṁ samādāya vattetha, sā hi ve uttamā rati.

Whatever is meaningful, Yañca atthena saññuttaṁ, and whatever happiness is principled, yā ca dhammagatā rati; let one undertake and follow that: Taṁ samādāya vattetha, this is the best happiness. sā hi ve uttamā rati.

They want to get hold of what belongs to others by any means, fair or foul. They kill, injure, and torment, violently plundering what belongs to others.

Uccāvacehupāyehi, Paresamabhijigīsati; *Paresamabhijigīsati → … abhijigīsāti (sya1ed, sya2ed, pts1ed)Hantvā vadhitvā atha socayitvā, Ālopati sāhasā yo paresaṁ.

They want to get hold of what belongs to others Uccāvacehupāyehi, by any means, fair or foul. Paresamabhijigīsati; *Paresamabhijigīsati → … abhijigīsāti (sya1ed, sya2ed, pts1ed)They kill, injure, and torment, Hantvā vadhitvā atha socayitvā, violently plundering what belongs to others. Ālopati sāhasā yo paresaṁ.

Just as a strong person when building knocks out a peg with a peg, so the skillful person knocks out the faculties with the faculties.

Tacchanto āṇiyā āṇiṁ, nihanti balavā yathā; Indriyānindriyeheva, nihanti kusalo tathā. *kusalo → kusalā (sya1ed, sya2ed, pts1ed)

Just as a strong person when building Tacchanto āṇiyā āṇiṁ, knocks out a peg with a peg, nihanti balavā yathā; so the skillful person Indriyānindriyeheva, knocks out the faculties with the faculties. nihanti kusalo tathā. *kusalo → kusalā (sya1ed, sya2ed, pts1ed)

Developing faith, energy, immersion, mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, and wisdom; destroying the five with the five, the brahmin walks on untroubled.

Saddhaṁ vīriyaṁ samādhiñca, satipaññañca bhāvayaṁ; *satipaññañca → satiṁ paññañca (bj, pts2ed)Pañca pañcahi hantvāna, anīgho yāti brāhmaṇo.

Developing faith, energy, immersion, Saddhaṁ vīriyaṁ samādhiñca, mindfulness, and wisdom; satipaññañca bhāvayaṁ; *satipaññañca → satiṁ paññañca (bj, pts2ed)destroying the five with the five, Pañca pañcahi hantvāna, the brahmin walks on untroubled. anīgho yāti brāhmaṇo.

Purposeful and firm in principle, having fulfilled in every respect the instructions spoken by 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, that person prospers in happiness.”

So atthavā so dhammaṭṭho, katvā vākyānusāsaniṁ; Sabbena sabbaṁ buddhassa, so naro sukhamedhatī”ti.

Purposeful and firm in principle, So atthavā so dhammaṭṭho, having fulfilled in every respect katvā vākyānusāsaniṁ; the instructions spoken by the Buddha, Sabbena sabbaṁ buddhassa, that person prospers in happiness.” so naro sukhamedhatī”ti.