Raṭṭhapāla

“See this fancy puppet, a body built of sores, diseased, obsessed over, in which nothing lasts at all.

“Passa cittakataṁ bimbaṁ, arukāyaṁ samussitaṁ; Āturaṁ bahusaṅkappaṁ, yassa natthi dhuvaṁ ṭhiti.

“See this fancy puppet, “Passa cittakataṁ bimbaṁ, a body built of sores, arukāyaṁ samussitaṁ; diseased, obsessed over, Āturaṁ bahusaṅkappaṁ, in which nothing lasts at all. yassa natthi dhuvaṁ ṭhiti.

See this fancy figure, with its gems and earrings; it is bones swathed in skin, made pretty by its clothes.

Passa cittakataṁ rūpaṁ, maṇinā kuṇḍalena ca; Aṭṭhiṁ tacena onaddhaṁ, *Aṭṭhiṁ tacena → aṭṭhitacena (sya1ed, sya2ed, pts1ed)saha vatthehi sobhati.

See this fancy figure, Passa cittakataṁ rūpaṁ, with its gems and earrings; maṇinā kuṇḍalena ca; it is bones swathed in skin, Aṭṭhiṁ tacena onaddhaṁ, *Aṭṭhiṁ tacena → aṭṭhitacena (sya1ed, sya2ed, pts1ed)made pretty by its clothes. saha vatthehi sobhati.

Rouged feet and powdered face may be enough to beguile a fool, but not a seeker of the far shore.

Alattakakatā pādā, *pādā → pāpā (pts1ed)mukhaṁ cuṇṇakamakkhitaṁ; Alaṁ bālassa mohāya, no ca pāragavesino.

Rouged feet Alattakakatā pādā, *pādā → pāpā (pts1ed)and powdered face mukhaṁ cuṇṇakamakkhitaṁ; may be enough to beguile a fool, Alaṁ bālassa mohāya, but not a seeker of the far shore. no ca pāragavesino.

Hair in eight braids and eyeshadow may be enough to beguile a fool, but not a seeker of the far shore.

Aṭṭhapadakatā kesā, nettā añjanamakkhitā; Alaṁ bālassa mohāya, no ca pāragavesino.

Hair in eight braids Aṭṭhapadakatā kesā, and eyeshadow nettā añjanamakkhitā; may be enough to beguile a fool, Alaṁ bālassa mohāya, but not a seeker of the far shore. no ca pāragavesino.

A rotting body all adorned like a freshly painted makeup box may be enough to beguile a fool, but not a seeker of the far shore.

Añjanīva navā cittā, pūtikāyo alaṅkato; Alaṁ bālassa mohāya, no ca pāragavesino.

A rotting body all adorned Añjanīva navā cittā, like a freshly painted makeup box pūtikāyo alaṅkato; may be enough to beguile a fool, Alaṁ bālassa mohāya, but not a seeker of the far shore. no ca pāragavesino.

The hunter laid his snare, but the deer didn’t spring the trap. I’ve eaten the bait and now I go, leaving the trapper to lament.

Odahi migavo pāsaṁ, nāsadā vāguraṁ migo; *nāsadā → nāsādā (sya1ed, sya2ed, pts1ed) | vāguraṁ → vākuraṁ (sya1ed, sya2ed, pts1ed)Bhutvā nivāpaṁ gacchāma, kandante migabandhake.

The hunter laid his snare, Odahi migavo pāsaṁ, but the deer didn’t spring the trap. nāsadā vāguraṁ migo; *nāsadā → nāsādā (sya1ed, sya2ed, pts1ed) | vāguraṁ → vākuraṁ (sya1ed, sya2ed, pts1ed)I’ve eaten the bait and now I go, Bhutvā nivāpaṁ gacchāma, leaving the trapper to lament. kandante migabandhake.

The hunter’s snare is broken, but the deer didn’t spring the trap. I’ve eaten the bait and now I go, leaving the deer-hunter to grieve.”

Chinno pāso migavassa, *Chinno pāso → chinnā pāsā (sya1ed, sya2ed, pts1ed)nāsadā vāguraṁ migo; *nāsadā → nāsādā (sya1ed, sya2ed, pts1ed) | vāguraṁ → vākuraṁ (sya1ed, sya2ed, pts1ed)Bhutvā nivāpaṁ gacchāma, socante migaluddake.

The hunter’s snare is broken, Chinno pāso migavassa, *Chinno pāso → chinnā pāsā (sya1ed, sya2ed, pts1ed)but the deer didn’t spring the trap. nāsadā vāguraṁ migo; *nāsadā → nāsādā (sya1ed, sya2ed, pts1ed) | vāguraṁ → vākuraṁ (sya1ed, sya2ed, pts1ed)I’ve eaten the bait and now I go, Bhutvā nivāpaṁ gacchāma, leaving the deer-hunter to grieve.” socante migaluddake.

“I see rich people in the world who, because of delusion, give not the money they’ve earned. Greedily, they hoard their riches, yearning for ever more sensual pleasures.

Passāmi loke sadhane manusse, Laddhāna vittaṁ na dadanti mohā; Luddhā dhanaṁ sannicayaṁ karonti, Bhiyyova kāme abhipatthayanti. *Bhiyyova → … ca (sya1ed, sya2ed, pts1ed)

“I see rich people in the world who, Passāmi loke sadhane manusse, because of delusion, give not the money they’ve earned. Laddhāna vittaṁ na dadanti mohā; Greedily, they hoard their riches, Luddhā dhanaṁ sannicayaṁ karonti, yearning for ever more sensual pleasures. Bhiyyova kāme abhipatthayanti. *Bhiyyova → … ca (sya1ed, sya2ed, pts1ed)

A king who conquered the earth by force, ruling the land from sea to sea, unsatisfied with the near shore of the ocean, would still yearn for the further shore.

Rājā pasayhappathaviṁ vijetvā, Sasāgarantaṁ mahimāvasanto; Oraṁ samuddassa atittarūpo, Pāraṁ samuddassapi patthayetha.

A king who conquered the earth by force, Rājā pasayhappathaviṁ vijetvā, ruling the land from sea to sea, Sasāgarantaṁ mahimāvasanto; unsatisfied with the near shore of the ocean, Oraṁ samuddassa atittarūpo, would still yearn for the further shore. Pāraṁ samuddassapi patthayetha.

Not just the king, but others too, reach death not rid of craving. They leave the body still wanting, for in this world sensual pleasures never satisfy.

Rājā ca aññe ca bahū manussā, Avītataṇhā maraṇaṁ upenti; Ūnāva hutvāna jahanti dehaṁ, Kāmehi lokamhi na hatthi titti.

Not just the king, but others too, Rājā ca aññe ca bahū manussā, reach death not rid of craving. Avītataṇhā maraṇaṁ upenti; They leave the body still wanting, Ūnāva hutvāna jahanti dehaṁ, for in this world sensual pleasures never satisfy. Kāmehi lokamhi na hatthi titti.

Relatives lament, their hair disheveled, saying ‘Ah! Alas! They’re not immortal!’ They take out the body wrapped in a shroud, heap up a pyre, and burn it there.

Kandanti naṁ ñātī pakiriya kese, Aho vatā no amarāti cāhu; Vatthena naṁ pārutaṁ nīharitvā, Citaṁ samodhāya tato ḍahanti.

Relatives lament, their hair disheveled, Kandanti naṁ ñātī pakiriya kese, saying ‘Ah! Alas! They’re not immortal!’ Aho vatā no amarāti cāhu; They take out the body wrapped in a shroud, Vatthena naṁ pārutaṁ nīharitvā, heap up a pyre, and burn it there. Citaṁ samodhāya tato ḍahanti.

It’s poked with stakes while being burnt, in just a single cloth, all wealth gone. Relatives, friends, and companions can’t help you when you’re dying.

So ḍayhati sūlehi tujjamāno, Ekena vatthena pahāya bhoge; *Ekena vatthena → etena gattena (mr)Na mīyamānassa bhavanti tāṇā, Ñātī ca mittā atha vā sahāyā.

It’s poked with stakes while being burnt, So ḍayhati sūlehi tujjamāno, in just a single cloth, all wealth gone. Ekena vatthena pahāya bhoge; *Ekena vatthena → etena gattena (mr)Relatives, friends, and companions Na mīyamānassa bhavanti tāṇā, can’t help you when you’re dying. Ñātī ca mittā atha vā sahāyā.

Heirs take your riches, while beings fare on according to their deeds. Riches don’t follow you when you die; nor do children, wife, wealth, nor kingdom.

Dāyādakā tassa dhanaṁ haranti, Satto pana gacchati yena kammaṁ; Na mīyamānaṁ dhanamanveti kiñci, *mīyamānaṁ → miyyamānaṁ (sya1ed, sya2ed, pts1ed, pts2ed) | dhanamanveti → … manviti (mr)Puttā ca dārā ca dhanañca raṭṭhaṁ.

Heirs take your riches, Dāyādakā tassa dhanaṁ haranti, while beings fare on according to their deeds. Satto pana gacchati yena kammaṁ; Riches don’t follow you when you die; Na mīyamānaṁ dhanamanveti kiñci, *mīyamānaṁ → miyyamānaṁ (sya1ed, sya2ed, pts1ed, pts2ed) | dhanamanveti → … manviti (mr)nor do children, wife, wealth, nor kingdom. Puttā ca dārā ca dhanañca raṭṭhaṁ.

Longevity isn’t gained by riches, nor does wealth banish old age; for the attentive say this life is short, it’s perishable and not eternal.

Na dīghamāyuṁ labhate dhanena, Na cāpi vittena jaraṁ vihanti; Appaṁ hidaṁ jīvitamāhu dhīrā, *hidaṁ → hi taṁ (bj); hi naṁ (sya1ed, sya2ed, pts1ed)Asassataṁ vippariṇāmadhammaṁ.

Longevity isn’t gained by riches, Na dīghamāyuṁ labhate dhanena, nor does wealth banish old age; Na cāpi vittena jaraṁ vihanti; for the attentive say this life is short, Appaṁ hidaṁ jīvitamāhu dhīrā, *hidaṁ → hi taṁ (bj); hi naṁ (sya1ed, sya2ed, pts1ed)it’s perishable and not eternal. Asassataṁ vippariṇāmadhammaṁ.

The rich and the poor feel its touch; the fool and the attentive one feel it too. But the fool lies stricken by their own folly, while the attentive don’t tremble at the touch.

Aḍḍhā daliddā ca phusanti phassaṁ, *Aḍḍhā → addhā (sya1ed, sya2ed, pts1ed)Bālo ca dhīro ca tatheva phuṭṭho; Bālo hi bālyā vadhitova seti, Dhīro ca no vedhati phassaphuṭṭho.

The rich and the poor feel its touch; Aḍḍhā daliddā ca phusanti phassaṁ, *Aḍḍhā → addhā (sya1ed, sya2ed, pts1ed)the fool and the attentive one feel it too. Bālo ca dhīro ca tatheva phuṭṭho; But the fool lies stricken by their own folly, Bālo hi bālyā vadhitova seti, while the attentive don’t tremble at the touch. Dhīro ca no vedhati phassaphuṭṭho.

Therefore wisdom’s much better than wealth, since by wisdom you reach consummation in this life. But if because of delusion you don’t reach consummation, you’ll do evil deeds in life after life.

Tasmā hi paññāva dhanena seyyā, *seyyā → seyyo (sya1ed, sya2ed, pts1ed)Yāya vosānamidhādhigacchati; Abyositattā hi bhavābhavesu, *Abyositattā → abyositatthā (pts1ed); avyositattā (pts2ed)Pāpāni kammāni karoti mohā.

Therefore wisdom’s much better than wealth, Tasmā hi paññāva dhanena seyyā, *seyyā → seyyo (sya1ed, sya2ed, pts1ed)since by wisdom you reach consummation in this life. Yāya vosānamidhādhigacchati; But if because of delusion you don’t reach consummation, Abyositattā hi bhavābhavesu, *Abyositattā → abyositatthā (pts1ed); avyositattā (pts2ed)you’ll do evil deeds in life after life. Pāpāni kammāni karoti mohā.

One who enters a womb and the world beyond, will transmigrate from one life to the next. While someone of little wisdom, placing faith in them, also enters a womb and the world beyond.

Upeti gabbhañca parañca lokaṁ, Saṁsāramāpajja paramparāya; Tassappapañño abhisaddahanto, Upeti gabbhañca parañca lokaṁ.

One who enters a womb and the world beyond, Upeti gabbhañca parañca lokaṁ, will transmigrate from one life to the next. Saṁsāramāpajja paramparāya; While someone of little wisdom, placing faith in them, Tassappapañño abhisaddahanto, also enters a womb and the world beyond. Upeti gabbhañca parañca lokaṁ.

As a bandit caught in a window is punished for his own bad deeds; so after departing, in the world beyond, people are punished for their own bad deeds.

Coro yathā sandhimukhe gahīto, Sakammunā haññati pāpadhammo; Evaṁ pajā pecca paramhi loke, Sakammunā haññati pāpadhammo.

As a bandit caught in a window Coro yathā sandhimukhe gahīto, is punished for his own bad deeds; Sakammunā haññati pāpadhammo; so after departing, in the world beyond, Evaṁ pajā pecca paramhi loke, people are punished for their own bad deeds. Sakammunā haññati pāpadhammo.

Sensual pleasures are diverse, sweet, delightful, appearing in disguise they disturb the mind. Seeing danger in sensual stimulations, I went forth, O King.

Kāmā hi citrā madhurā manoramā, Virūparūpena mathenti cittaṁ; Ādīnavaṁ kāmaguṇesu disvā, Tasmā ahaṁ pabbajitomhi rāja.

Sensual pleasures are diverse, sweet, delightful, Kāmā hi citrā madhurā manoramā, appearing in disguise they disturb the mind. Virūparūpena mathenti cittaṁ; Seeing danger in sensual stimulations, Ādīnavaṁ kāmaguṇesu disvā, I went forth, O King. Tasmā ahaṁ pabbajitomhi rāja.

As fruit falls from a tree, so the sons of Manu fall, *Māṇava, which normally means “Vedic student”, is occasionally used in the poetic sense of manussa (“humans”). Both words mean “descendant of the first man, Manu”.young and old, when the body breaks up. Seeing this, too, I went forth, O King; it’s a sure bet that the ascetic life is better.”

Dumapphalānīva patanti māṇavā, Daharā ca vuḍḍhā ca sarīrabhedā; Etampi disvā pabbajitomhi rāja, Apaṇṇakaṁ sāmaññameva seyyo.

As fruit falls from a tree, so the sons of Manu fall, *Māṇava, which normally means “Vedic student”, is occasionally used in the poetic sense of manussa (“humans”). Both words mean “descendant of the first man, Manu”.Dumapphalānīva patanti māṇavā, young and old, when the body breaks up. Daharā ca vuḍḍhā ca sarīrabhedā; Seeing this, too, I went forth, O King; Etampi disvā pabbajitomhi rāja, it’s a sure bet that the ascetic life is better.” Apaṇṇakaṁ sāmaññameva seyyo.

“I went forth out of faith joining the victor’s dispensation. My going forth wasn’t wasted; I enjoy my food free of debt.

Saddhāyāhaṁ pabbajito, upeto jinasāsane; Avañjhā mayhaṁ pabbajjā, *Avañjhā → avajjā (sya1ed, sya2ed, pts1ed)anaṇo bhuñjāmi bhojanaṁ.

“I went forth out of faith Saddhāyāhaṁ pabbajito, joining the victor’s dispensation. upeto jinasāsane; My going forth wasn’t wasted; Avañjhā mayhaṁ pabbajjā, *Avañjhā → avajjā (sya1ed, sya2ed, pts1ed)I enjoy my food free of debt. anaṇo bhuñjāmi bhojanaṁ.

I saw sensual pleasures as burning, gold as a cutting blade, conception in a womb as suffering, and the hells as very fearful.

Kāme ādittato disvā, Jātarūpāni satthato; Gabbhavokkantito dukkhaṁ, *Gabbhavokkantito → gabbhe vokkantito (sya1ed, sya2ed, pts1ed)Nirayesu mahabbhayaṁ.

I saw sensual pleasures as burning, Kāme ādittato disvā, gold as a cutting blade, Jātarūpāni satthato; conception in a womb as suffering, Gabbhavokkantito dukkhaṁ, *Gabbhavokkantito → gabbhe vokkantito (sya1ed, sya2ed, pts1ed)and the hells as very fearful. Nirayesu mahabbhayaṁ.

Knowing this danger, I was struck with a sense of urgency. I was stabbed, but then I found peace, attaining the end of defilements.

Etamādīnavaṁ ñatvā, *ñatvā → disvā (sya1ed, sya2ed, pts1ed)saṁvegaṁ alabhiṁ tadā; Sohaṁ viddho tadā santo, sampatto āsavakkhayaṁ.

Knowing this danger, Etamādīnavaṁ ñatvā, *ñatvā → disvā (sya1ed, sya2ed, pts1ed)I was struck with a sense of urgency. saṁvegaṁ alabhiṁ tadā; I was stabbed, but then I found peace, Sohaṁ viddho tadā santo, attaining the end of defilements. sampatto āsavakkhayaṁ.

I’ve served the teacher and fulfilled 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’s instructions. The heavy burden is laid down, the leash to existence is eradicated.

Pariciṇṇo mayā satthā, kataṁ buddhassa sāsanaṁ; Ohito garuko bhāro, bhavanetti samūhatā.

I’ve served the teacher Pariciṇṇo mayā satthā, and fulfilled the Buddha’s instructions. kataṁ buddhassa sāsanaṁ; The heavy burden is laid down, Ohito garuko bhāro, the leash to existence is eradicated. bhavanetti samūhatā.

I’ve reached the goal for the sake of which I went forth from the lay life to homelessness—the ending of all fetters.”

Yassatthāya pabbajito, agārasmānagāriyaṁ; So me attho anuppatto, sabbasaṁyojanakkhayo”ti.

I’ve reached the goal Yassatthāya pabbajito, for the sake of which I went forth agārasmānagāriyaṁ; from the lay life to homelessness—So me attho anuppatto, the ending of all fetters.” sabbasaṁyojanakkhayo”ti.