Sela

“O Blessed One, your body’s perfect,you’re radiant, handsome, lovely to behold;golden colored,with teeth so white; you’re strong.

“Paripuṇṇakāyo suruci, Sujāto cārudassano; Suvaṇṇavaṇṇosi bhagavā, Susukkadāṭhosi vīriyavā. *Susukkadāṭhosi vīriyavā → susukkadāṭho virīyavā (bj); susukkadāṭhosi

“O Blessed One, your body’s perfect,“Paripuṇṇakāyo suruci, you’re radiant, handsome, lovely to behold;Sujāto cārudassano; golden colored,Suvaṇṇavaṇṇosi bhagavā, with teeth so white; you’re strong.Susukkadāṭhosi vīriyavā. *Susukkadāṭhosi vīriyavā → susukkadāṭho virīyavā (bj); susukkadāṭhosi

The characteristicsof a handsome man,the marks of a great man,are all found on your body.

Narassa hi sujātassa, ye bhavanti viyañjanā; Sabbe te tava kāyasmiṁ, mahāpurisalakkhaṇā.

The characteristicsNarassa hi sujātassa, of a handsome man,ye bhavanti viyañjanā; the marks of a great man,Sabbe te tava kāyasmiṁ, are all found on your body.mahāpurisalakkhaṇā.

Your eyes are clear, your face is fair,you’re formidable, upright, majestic.In the midst of the 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 ascetics,you shine like the sun.

Pasannanetto sumukho, brahā uju patāpavā; Majjhe samaṇasaṅghassa, ādiccova virocasi.

Your eyes are clear, your face is fair,Pasannanetto sumukho, you’re formidable, upright, majestic.brahā uju patāpavā; In the midst of the Saṅgha of ascetics,Majjhe samaṇasaṅghassa, you shine like the sun.ādiccova virocasi.

You’re a mendicant fine to see,with skin that shines like lustrous gold.But with such excellent appearance,what do you want with the ascetic life?

Kalyāṇadassano bhikkhu, kañcanasannibhattaco; Kiṁ te samaṇabhāvena, evaṁ uttamavaṇṇino.

You’re a mendicant fine to see,Kalyāṇadassano bhikkhu, with skin that shines like lustrous gold.kañcanasannibhattaco; But with such excellent appearance,Kiṁ te samaṇabhāvena, what do you want with the ascetic life?evaṁ uttamavaṇṇino.

You’re fit to be a king,a wheel-turning monarch, chief of charioteers,victorious in the four quarters,lord of the Black Plum Tree Land.

Rājā arahasi bhavituṁ, cakkavattī rathesabho; Cāturanto vijitāvī, jambusaṇḍassa issaro. *jambusaṇḍassa → jambumaṇḍassa (mr)

You’re fit to be a king,Rājā arahasi bhavituṁ, a wheel-turning monarch, chief of charioteers,cakkavattī rathesabho; victorious in the four quarters,Cāturanto vijitāvī, lord of the Black Plum Tree Land.jambusaṇḍassa issaro. *jambusaṇḍassa → jambumaṇḍassa (mr)

Aristocrats, nobles, and kingsought follow your rule.Gotama, you should reignas king of kings, lord of mankind!”

Khattiyā bhogī rājāno, *bhogī rājāno → bhogā rājāno (bj, mr); bhojarājāno (sya1ed, sya2ed, pts1ed, pts2ed)anuyantā bhavanti te; Rājābhirājā manujindo, *Rājābhirājā → rājādhirājā (bj, mr)rajjaṁ kārehi gotama”.

Aristocrats, nobles, and kingsKhattiyā bhogī rājāno, *bhogī rājāno → bhogā rājāno (bj, mr); bhojarājāno (sya1ed, sya2ed, pts1ed, pts2ed)ought follow your rule.anuyantā bhavanti te; Gotama, you should reignRājābhirājā manujindo, *Rājābhirājā → rājādhirājā (bj, mr)as king of kings, lord of mankind!”rajjaṁ kārehi gotama”.

“I am a king, Sela”,said 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 to Sela,“the supreme king of the teaching.By the teaching I roll forth the wheelwhich cannot be rolled back.”*This is of course a reference to the first sermon (SN 56.11).

“Rājāhamasmi sela, (selāti bhagavā) Dhammarājā anuttaro; Dhammena cakkaṁ vattemi, Cakkaṁ appaṭivattiyaṁ”.

“I am a king, Sela”,“Rājāhamasmi sela, said the Buddha to Sela,(selāti bhagavā) “the supreme king of the teaching.Dhammarājā anuttaro; By the teaching I roll forth the wheelDhammena cakkaṁ vattemi, which cannot be rolled back.”*This is of course a reference to the first sermon (SN 56.11).Cakkaṁ appaṭivattiyaṁ”.

“You claim to be awakened,”said Sela the brahmin,“the supreme king of the teaching.‘I roll forth the teaching’:so you say, Gotama.

“Sambuddho paṭijānāsi, (iti selo brāhmaṇo) Dhammarājā anuttaro; ‘Dhammena cakkaṁ vattemi’, Iti bhāsatha gotama.

“You claim to be awakened,”“Sambuddho paṭijānāsi, said Sela the brahmin,(iti selo brāhmaṇo) “the supreme king of the teaching.Dhammarājā anuttaro; ‘I roll forth the teaching’:‘Dhammena cakkaṁ vattemi’, so you say, Gotama.Iti bhāsatha gotama.

Then who is your general,*The title “General of the Dhamma” belongs to Sāriputta (Ud 2.8:16.2, Thag 18.1:33.1).the disciple who follows the Teacher’s way?Who keeps rolling the wheelof the teaching you rolled forth?”

Ko nu senāpati bhoto, sāvako satthuranvayo; *satthuranvayo → satthu anvayo (bj)Ko tetamanuvatteti, *tetamanuvatteti → te maṁ anuvatteti (bj); imaṁ anuvatteti (pts1ed);dhammacakkaṁ pavattitaṁ”.

Then who is your general,*The title “General of the Dhamma” belongs to Sāriputta (Ud 2.8:16.2, Thag 18.1:33.1).Ko nu senāpati bhoto, the disciple who follows the Teacher’s way?sāvako satthuranvayo; *satthuranvayo → satthu anvayo (bj)Who keeps rolling the wheelKo tetamanuvatteti, *tetamanuvatteti → te maṁ anuvatteti (bj); imaṁ anuvatteti (pts1ed);of the teaching you rolled forth?”dhammacakkaṁ pavattitaṁ”.

“By me the wheel was rolled forth,”said the Buddha,“the supreme wheel of the teaching.Sāriputta, taking after the Realized One,keeps it rolling on.*Anujāta is said at Iti 74:4.1 to be a child who “takes after” the good qualities of their parents.

“Mayā pavattitaṁ cakkaṁ, (selāti bhagavā) Dhammacakkaṁ anuttaraṁ; Sāriputto anuvatteti, Anujāto tathāgataṁ.

“By me the wheel was rolled forth,”“Mayā pavattitaṁ cakkaṁ, said the Buddha,(selāti bhagavā) “the supreme wheel of the teaching.Dhammacakkaṁ anuttaraṁ; Sāriputta, taking after the Realized One,Sāriputto anuvatteti, keeps it rolling on.*Anujāta is said at Iti 74:4.1 to be a child who “takes after” the good qualities of their parents.Anujāto tathāgataṁ.

I have known what should be known,*As at MN 91:31.5.and developed what should be developed,and given up what should be given up:and so, brahmin, I am a Buddha.

Abhiññeyyaṁ abhiññātaṁ, bhāvetabbañca bhāvitaṁ; Pahātabbaṁ pahīnaṁ me, tasmā buddhosmi brāhmaṇa.

I have known what should be known,*As at MN 91:31.5.Abhiññeyyaṁ abhiññātaṁ, and developed what should be developed,bhāvetabbañca bhāvitaṁ; and given up what should be given up:Pahātabbaṁ pahīnaṁ me, and so, brahmin, I am a Buddha.tasmā buddhosmi brāhmaṇa.

Dispel your doubt in me—make up your mind, brahmin!The sight of a Buddhais hard to find again.*Abhiṇhaso means “repeatedly”. Here the force of the saying is, I think, “It is hard enough to encounter a Buddha even once, let alone repeatedly.”

Vinayassu mayi kaṅkhaṁ, adhimuccassu brāhmaṇa; Dullabhaṁ dassanaṁ hoti, sambuddhānaṁ abhiṇhaso.

Dispel your doubt in me—Vinayassu mayi kaṅkhaṁ, make up your mind, brahmin!adhimuccassu brāhmaṇa; The sight of a BuddhaDullabhaṁ dassanaṁ hoti, is hard to find again.*Abhiṇhaso means “repeatedly”. Here the force of the saying is, I think, “It is hard enough to encounter a Buddha even once, let alone repeatedly.”sambuddhānaṁ abhiṇhaso.

I am a Buddha, brahmin,the supreme surgeon,one of those whose appearance in the worldis hard to find again.

Yesaṁ ve dullabho loke, pātubhāvo abhiṇhaso; Sohaṁ brāhmaṇa buddhosmi, sallakatto anuttaro.

I am a Buddha, brahmin,Yesaṁ ve dullabho loke, the supreme surgeon,pātubhāvo abhiṇhaso; one of those whose appearance in the worldSohaṁ brāhmaṇa buddhosmi, is hard to find again.sallakatto anuttaro.

A manifestation of divinity, unequaled,crusher of 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’s army;having subdued all my opponents,I rejoice, fearing nothing from any quarter.”

Brahmabhūto atitulo, mārasenappamaddano; Sabbāmitte vase katvā, *vase → vasī (sya1ed, sya2ed, pts1ed, pts2ed, mr mn92:16 [Selasutta]; snp4.16:875modāmi akutobhayo”.

A manifestation of divinity, unequaled,Brahmabhūto atitulo, crusher of Māra’s army;mārasenappamaddano; having subdued all my opponents,Sabbāmitte vase katvā, *vase → vasī (sya1ed, sya2ed, pts1ed, pts2ed, mr mn92:16 [Selasutta]; snp4.16:875I rejoice, fearing nothing from any quarter.”modāmi akutobhayo”.

“Pay heed, sirs, to whatis spoken by the Clear-eyed One.The surgeon, the great hero,roars like a lion in the jungle.

“Idaṁ bhonto nisāmetha, yathā bhāsati cakkhumā; Sallakatto mahāvīro, sīhova nadatī vane.

“Pay heed, sirs, to what“Idaṁ bhonto nisāmetha, is spoken by the Clear-eyed One.yathā bhāsati cakkhumā; The surgeon, the great hero,Sallakatto mahāvīro, roars like a lion in the jungle.sīhova nadatī vane.

A manifestation of divinity, unequaled,crusher of Māra’s army;who would not be inspired by him,even one born in a dark class?*The “dark class” refers to those born in an unfortunate state (AN 6.57:11.1). Sela is saying that the Buddha’s path is for everyone, not just the fortunate.

Brahmabhūtaṁ atitulaṁ, mārasenappamaddanaṁ; Ko disvā nappasīdeyya, api kaṇhābhijātiko.

A manifestation of divinity, unequaled,Brahmabhūtaṁ atitulaṁ, crusher of Māra’s army;mārasenappamaddanaṁ; who would not be inspired by him,Ko disvā nappasīdeyya, even one born in a dark class?*The “dark class” refers to those born in an unfortunate state (AN 6.57:11.1). Sela is saying that the Buddha’s path is for everyone, not just the fortunate.api kaṇhābhijātiko.

Those who wish may follow me;those who don’t may go.Right here, I’ll go forth in his presence,the one of such outstanding wisdom.”

Yo maṁ icchati anvetu, yo vā nicchati gacchatu; Idhāhaṁ pabbajissāmi, varapaññassa santike”.

Those who wish may follow me;Yo maṁ icchati anvetu, those who don’t may go.yo vā nicchati gacchatu; Right here, I’ll go forth in his presence,Idhāhaṁ pabbajissāmi, the one of such outstanding wisdom.”varapaññassa santike”.

“Sir, if you endorsethe teaching of the Buddha,we’ll also go forth in his presence,the one of such outstanding wisdom.”

“Etañce ruccati bhoto, sammāsambuddhasāsanaṁ; Mayampi pabbajissāma, varapaññassa santike”.

“Sir, if you endorse“Etañce ruccati bhoto, the teaching of the Buddha,sammāsambuddhasāsanaṁ; we’ll also go forth in his presence,Mayampi pabbajissāma, the one of such outstanding wisdom.”varapaññassa santike”.

“These three hundred brahminswith cupped palms held up, ask:‘May we lead the spiritual lifein your presence, Blessed One?’”

“Brāhmaṇā tisatā ime, yācanti pañjalīkatā; ‘Brahmacariyaṁ carissāma, bhagavā tava santike’”.

“These three hundred brahmins“Brāhmaṇā tisatā ime, with cupped palms held up, ask:yācanti pañjalīkatā; ‘May we lead the spiritual life‘Brahmacariyaṁ carissāma, in your presence, Blessed One?’”bhagavā tava santike’”.

“The spiritual life is well explained,”said the Buddha,“apparent in the present life, immediately effective.Here the going forth isn’t in vainfor one who trains with diligence.”

“Svākkhātaṁ brahmacariyaṁ, (selāti bhagavā) Sandiṭṭhikamakālikaṁ; Yattha amoghā pabbajjā, Appamattassa sikkhato”.

“The spiritual life is well explained,”“Svākkhātaṁ brahmacariyaṁ, said the Buddha,(selāti bhagavā) “apparent in the present life, immediately effective.Sandiṭṭhikamakālikaṁ; Here the going forth isn’t in vainYattha amoghā pabbajjā, for one who trains with diligence.”Appamattassa sikkhato”.

“This is the eighth day sincewe went for refuge, O Clear-eyed One.In these seven days, Blessed One,we’ve become tamed in your teaching.

“Yaṁ taṁ saraṇamāgamha, *saraṇamāgamha → saraṇamāgamma (bj, sya1ed, sya2ed, pts1ed)ito aṭṭhame cakkhuma; *aṭṭhame → aṭṭhami (sya1ed, sya2ed, pts1ed, pts2ed, mr)Sattarattena bhagavā, dantāmha tava sāsane.

“This is the eighth day since“Yaṁ taṁ saraṇamāgamha, *saraṇamāgamha → saraṇamāgamma (bj, sya1ed, sya2ed, pts1ed)we went for refuge, O Clear-eyed One.ito aṭṭhame cakkhuma; *aṭṭhame → aṭṭhami (sya1ed, sya2ed, pts1ed, pts2ed, mr)In these seven days, Blessed One,Sattarattena bhagavā, we’ve become tamed in your teaching.dantāmha tava sāsane.

You are the Buddha, you are the Teacher,*This verse and the next are also at Snp 3.6:49.1.you are the sage who has overcome Māra;you have cut off the underlying tendencies,you’ve crossed over, and you bring humanity across.

Tuvaṁ buddho tuvaṁ satthā, tuvaṁ mārābhibhū muni; Tuvaṁ anusaye chetvā, tiṇṇo tāresimaṁ pajaṁ.

You are the Buddha, you are the Teacher,*This verse and the next are also at Snp 3.6:49.1.Tuvaṁ buddho tuvaṁ satthā, you are the sage who has overcome Māra;tuvaṁ mārābhibhū muni; you have cut off the underlying tendencies,Tuvaṁ anusaye chetvā, you’ve crossed over, and you bring humanity across.tiṇṇo tāresimaṁ pajaṁ.

You have transcended attachments,your defilements are shattered;by not grasping, like a lion,you’ve given up fear and dread.

Upadhī te samatikkantā, āsavā te padālitā; Sīhova anupādāno, pahīnabhayabheravo.

You have transcended attachments,Upadhī te samatikkantā, your defilements are shattered;āsavā te padālitā; by not grasping, like a lion,Sīhova anupādāno, you’ve given up fear and dread.pahīnabhayabheravo.

These three hundred mendicantsstand with cupped palms raised.Stretch out your feet, great hero:let these giants bow to the Teacher.”

Bhikkhavo tisatā ime, tiṭṭhanti pañjalīkatā; Pāde vīra pasārehi, nāgā vandantu satthuno”ti.

These three hundred mendicantsBhikkhavo tisatā ime, stand with cupped palms raised.tiṭṭhanti pañjalīkatā; Stretch out your feet, great hero:Pāde vīra pasārehi, let these giants bow to the Teacher.”nāgā vandantu satthuno”ti.