Sundarī

“Before, good lady, when feedingyour departed children,*Read khādamānā as causative per Norman. But for context, see the funeral rites in Śatapatha Brāhmaṇa 8.8.1.1, where the first duty is to make sure the departed are fed for their journey in the next life.you’d be racked with despairall day and all night.

“Petāni bhoti puttāni, khādamānā tuvaṁ pure; Tuvaṁ divā ca ratto ca, atīva paritappasi.

“Before, good lady, when feeding“Petāni bhoti puttāni, your departed children,*Read khādamānā as causative per Norman. But for context, see the funeral rites in Śatapatha Brāhmaṇa 8.8.1.1, where the first duty is to make sure the departed are fed for their journey in the next life.khādamānā tuvaṁ pure; you’d be racked with despairTuvaṁ divā ca ratto ca, all day and all night.atīva paritappasi.

Today, brahmin lady, you have fedall seven children.Vāseṭṭhī, how do you explain whyyou’re not so filled with despair?”

Sājja sabbāni khāditvā, sataputtāni brāhmaṇī; *sataputtāni → satta puttāni (sya1ed, sya2ed, pts1ed, pts2ed)Vāseṭṭhi kena vaṇṇena, na bāḷhaṁ paritappasi”.

Today, brahmin lady, you have fedSājja sabbāni khāditvā, all seven children.sataputtāni brāhmaṇī; *sataputtāni → satta puttāni (sya1ed, sya2ed, pts1ed, pts2ed)Vāseṭṭhī, how do you explain whyVāseṭṭhi kena vaṇṇena, you’re not so filled with despair?”na bāḷhaṁ paritappasi”.

“Many hundreds of children,hundreds of family circles,both mine and yours, brahmin,have been fed in the past.

“Bahūni puttasatāni, ñātisaṅghasatāni ca; Khāditāni atītaṁse, mama tuyhañca brāhmaṇa.

“Many hundreds of children,“Bahūni puttasatāni, hundreds of family circles,ñātisaṅghasatāni ca; both mine and yours, brahmin,Khāditāni atītaṁse, have been fed in the past.mama tuyhañca brāhmaṇa.

Having known the escapefrom rebirth and deathI neither grieve nor lament,nor do I despair.”

Sāhaṁ nissaraṇaṁ ñatvā, jātiyā maraṇassa ca; Na socāmi na rodāmi, na cāpi paritappayiṁ”.

Having known the escapeSāhaṁ nissaraṇaṁ ñatvā, from rebirth and deathjātiyā maraṇassa ca; I neither grieve nor lament,Na socāmi na rodāmi, nor do I despair.”na cāpi paritappayiṁ”.

“Wow, Vaseṭṭhī, the words you speakreally are amazing!Whose teaching did you understandthat you say these things?”

“Abbhutaṁ vata vāseṭṭhi, vācaṁ bhāsasi edisiṁ; Kassa tvaṁ dhammamaññāya, giraṁ bhāsasi edisiṁ”. *giraṁ → thiraṁ (bj)

“Wow, Vaseṭṭhī, the words you speak“Abbhutaṁ vata vāseṭṭhi, really are amazing!vācaṁ bhāsasi edisiṁ; Whose teaching did you understandKassa tvaṁ dhammamaññāya, that you say these things?”giraṁ bhāsasi edisiṁ”. *giraṁ → thiraṁ (bj)

“Brahmin, the Awakened Oneback at the city of Mithilā,teaches the DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario so that living creaturesmay abandon all suffering.

“Esa brāhmaṇa sambuddho, nagaraṁ mithilaṁ pati; Sabbadukkhappahānāya, dhammaṁ desesi pāṇinaṁ.

“Brahmin, the Awakened One“Esa brāhmaṇa sambuddho, back at the city of Mithilā,nagaraṁ mithilaṁ pati; teaches the Dhamma so that living creaturesSabbadukkhappahānāya, may abandon all suffering.dhammaṁ desesi pāṇinaṁ.

After hearing the perfected one’s teaching,brahmin, which is free of all attachments,having understood the true teaching there,I’ve cast aside grief for children.”

Tassa brahme arahato, *Tassa → tassāhaṁ (sya1ed, sya2ed, pts1ed, pts2ed) | brahme → brāhmaṇa (bj, sya1ed, sya2ed, pts1ed, pts2ed)dhammaṁ sutvā nirūpadhiṁ; Tattha viññātasaddhammā, puttasokaṁ byapānudiṁ”.

After hearing the perfected one’s teaching,Tassa brahme arahato, *Tassa → tassāhaṁ (sya1ed, sya2ed, pts1ed, pts2ed) | brahme → brāhmaṇa (bj, sya1ed, sya2ed, pts1ed, pts2ed)brahmin, which is free of all attachments,dhammaṁ sutvā nirūpadhiṁ; having understood the true teaching there,Tattha viññātasaddhammā, I’ve cast aside grief for children.”puttasokaṁ byapānudiṁ”.

“I too shall goto the city of Mithilā.Hopefully 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 may release mefrom all suffering.”

“So ahampi gamissāmi, nagaraṁ mithilaṁ pati; Appeva maṁ so bhagavā, sabbadukkhā pamocaye”.

“I too shall go“So ahampi gamissāmi, to the city of Mithilā.nagaraṁ mithilaṁ pati; Hopefully the Buddha may release meAppeva maṁ so bhagavā, from all suffering.”sabbadukkhā pamocaye”.

The brahmin saw the Buddha,liberated, free of attachments.He taught him the Dhamma,the sage gone beyond suffering:

Addasa brāhmaṇo buddhaṁ, vippamuttaṁ nirūpadhiṁ; Svassa dhammamadesesi, muni dukkhassa pāragū.

The brahmin saw the Buddha,Addasa brāhmaṇo buddhaṁ, liberated, free of attachments.vippamuttaṁ nirūpadhiṁ; He taught him the Dhamma,Svassa dhammamadesesi, the sage gone beyond suffering:muni dukkhassa pāragū.

suffering, suffering’s origin,suffering’s transcendence,and the noble eightfold paththat leads to the stilling of suffering.

Dukkhaṁ dukkhasamuppādaṁ, dukkhassa ca atikkamaṁ; Ariyaṁ caṭṭhaṅgikaṁ maggaṁ, dukkhūpasamagāminaṁ.

suffering, suffering’s origin,Dukkhaṁ dukkhasamuppādaṁ, suffering’s transcendence,dukkhassa ca atikkamaṁ; and the noble eightfold pathAriyaṁ caṭṭhaṅgikaṁ maggaṁ, that leads to the stilling of suffering.dukkhūpasamagāminaṁ.

Having understood the true teaching there,he chose to go forth.Three days laterSujāta realized the three knowledges.

Tattha viññātasaddhammo, pabbajjaṁ samarocayi; Sujāto tīhi rattīhi, tisso vijjā aphassayi.

Having understood the true teaching there,Tattha viññātasaddhammo, he chose to go forth.pabbajjaṁ samarocayi; Three days laterSujāto tīhi rattīhi, Sujāta realized the three knowledges.tisso vijjā aphassayi.

“Please, charioteer, go;take back this carriage.Bidding my brahmin lady good health, say:‘The brahmin has now gone forth.After three days,Sujāta realized the three knowledges.’”

“Ehi sārathi gacchāhi, rathaṁ niyyādayāhimaṁ; Ārogyaṁ brāhmaṇiṁ vajja, *vajja → vajjā (bj)‘pabbaji dāni brāhmaṇo; *pabbaji → pabbajito (bj, sya1ed, sya2ed, pts1ed, pts2ed)Sujāto tīhi rattīhi, tisso vijjā aphassayi’”.

“Please, charioteer, go;“Ehi sārathi gacchāhi, take back this carriage.rathaṁ niyyādayāhimaṁ; Bidding my brahmin lady good health, say:Ārogyaṁ brāhmaṇiṁ vajja, *vajja → vajjā (bj)‘The brahmin has now gone forth.‘pabbaji dāni brāhmaṇo; *pabbaji → pabbajito (bj, sya1ed, sya2ed, pts1ed, pts2ed)After three days,Sujāto tīhi rattīhi, Sujāta realized the three knowledges.’”tisso vijjā aphassayi’”.

Then taking the carriage,along with a thousand coins, the charioteerbade the brahmin lady good health, and said:“The brahmin has now gone forth.After three days,Sujāta realized the three knowledges.”

Tato ca rathamādāya, sahassañcāpi sārathi; Ārogyaṁ brāhmaṇiṁvoca, “pabbaji dāni brāhmaṇo; Sujāto tīhi rattīhi, tisso vijjā aphassayi”.

Then taking the carriage,Tato ca rathamādāya, along with a thousand coins, the charioteersahassañcāpi sārathi; bade the brahmin lady good health, and said:Ārogyaṁ brāhmaṇiṁvoca, “The brahmin has now gone forth.“pabbaji dāni brāhmaṇo; After three days,Sujāto tīhi rattīhi, Sujāta realized the three knowledges.”tisso vijjā aphassayi”.

Hearing that the brahmin had the three knowledges, <j>the lady replied:“I present to you this horse and carriage,O charioteer, along with 1000 coins,and a full bowl as a gift.”

“Etañcāhaṁ assarathaṁ, sahassañcāpi sārathi; Tevijjaṁ brāhmaṇaṁ sutvā, *sutvā → ñatvā (bj)puṇṇapattaṁ dadāmi te”.

Hearing that the brahmin had the three knowledges, <j>the lady replied:“Etañcāhaṁ assarathaṁ, “I present to you this horse and carriage,sahassañcāpi sārathi; O charioteer, along with 1000 coins,Tevijjaṁ brāhmaṇaṁ sutvā, *sutvā → ñatvā (bj)and a full bowl as a gift.”puṇṇapattaṁ dadāmi te”.

“Keep the horse and carriage, lady,along with the thousand coins.I too shall go forth in his presence,the one of such outstanding wisdom.”

“Tuyheva hotvassaratho, sahassañcāpi brāhmaṇi; Ahampi pabbajissāmi, varapaññassa santike”.

“Keep the horse and carriage, lady,“Tuyheva hotvassaratho, along with the thousand coins.sahassañcāpi brāhmaṇi; I too shall go forth in his presence,Ahampi pabbajissāmi, the one of such outstanding wisdom.”varapaññassa santike”.

“Elephants, cattle, jeweled earrings,such opulent domestic worth:having given it up, your father went forth,enjoy these riches Sundarī,you are the family heir.”

“Hatthī gavassaṁ maṇikuṇḍalañca, Phītañcimaṁ gahavibhavaṁ pahāya; Pitā pabbajito tuyhaṁ, Bhuñja bhogāni sundarī; Tuvaṁ dāyādikā kule”.

“Elephants, cattle, jeweled earrings,“Hatthī gavassaṁ maṇikuṇḍalañca, such opulent domestic worth:Phītañcimaṁ gahavibhavaṁ pahāya; having given it up, your father went forth,Pitā pabbajito tuyhaṁ, enjoy these riches Sundarī,Bhuñja bhogāni sundarī; you are the family heir.”Tuvaṁ dāyādikā kule”.

“Elephants, cattle, jeweled earrings,such delightful domestic worth:having given it up, my father went forth,racked by grief for his son.I too shall go forth,racked by grief for my brother.”

“Hatthī gavassaṁ maṇikuṇḍalañca, Rammaṁ cimaṁ gahavibhavaṁ pahāya; Pitā pabbajito mayhaṁ, Puttasokena aṭṭito; Ahampi pabbajissāmi, Bhātusokena aṭṭitā”.

“Elephants, cattle, jeweled earrings,“Hatthī gavassaṁ maṇikuṇḍalañca, such delightful domestic worth:Rammaṁ cimaṁ gahavibhavaṁ pahāya; having given it up, my father went forth,Pitā pabbajito mayhaṁ, racked by grief for his son.Puttasokena aṭṭito; I too shall go forth,Ahampi pabbajissāmi, racked by grief for my brother.”Bhātusokena aṭṭitā”.

“Sundarī, may the wish you desirecome true.Leftovers as gleanings,and cast-off rags as robes—make do with these,free of defilements regarding the next life.”

“So te ijjhatu saṅkappo, yaṁ tvaṁ patthesi sundarī; Uttiṭṭhapiṇḍo uñcho ca, paṁsukūlañca cīvaraṁ; Etāni abhisambhontī, paraloke anāsavā”.

“Sundarī, may the wish you desire“So te ijjhatu saṅkappo, come true.yaṁ tvaṁ patthesi sundarī; Leftovers as gleanings,Uttiṭṭhapiṇḍo uñcho ca, and cast-off rags as robes—paṁsukūlañca cīvaraṁ; make do with these,Etāni abhisambhontī, free of defilements regarding the next life.”paraloke anāsavā”.

“Ma’am, while I am still a trainee nun,my clairvoyance is clarified;I know my past lives,the places I used to live.

“Sikkhamānāya me ayye, dibbacakkhu visodhitaṁ; Pubbenivāsaṁ jānāmi, yattha me vusitaṁ pure.

“Ma’am, while I am still a trainee nun,“Sikkhamānāya me ayye, my clairvoyance is clarified;dibbacakkhu visodhitaṁ; I know my past lives,Pubbenivāsaṁ jānāmi, the places I used to live.yattha me vusitaṁ pure.

Relying on a fine lady like you,a senior nun who graces the Sangha,I’ve attained the three knowledges,and fulfilled the Buddha’s instructions.

Tuvaṁ nissāya kalyāṇi, theri saṅghassa sobhane; Tisso vijjā anuppattā, kataṁ buddhassa sāsanaṁ.

Relying on a fine lady like you,Tuvaṁ nissāya kalyāṇi, a senior nun who graces the Sangha,theri saṅghassa sobhane; I’ve attained the three knowledges,Tisso vijjā anuppattā, and fulfilled the Buddha’s instructions.kataṁ buddhassa sāsanaṁ.

Give me permission ma’am,I wish to go to Sāvatthī,where I shall roar my lion’s roarbefore the best of Buddhas.”

Anujānāhi me ayye, icche sāvatthi gantave; Sīhanādaṁ nadissāmi, buddhaseṭṭhassa santike”.

Give me permission ma’am,Anujānāhi me ayye, I wish to go to Sāvatthī,icche sāvatthi gantave; where I shall roar my lion’s roarSīhanādaṁ nadissāmi, before the best of Buddhas.”buddhaseṭṭhassa santike”.

“Sundarī, see the Teacher!Snow gold in tint, <j>with sun-golden skin;*Hema (“snow gold”) evokes the golden radiance of a snowy mountain in the dawn light, a blessing of the gods that, it may easily be imagined, leaves its traces in the gold found in abundance in its streams. | Gold is also called harita (“yellow” or “sun”) at Thag 2.22:2.2 and Atharvaveda 11.2.12a.tamer of the untamed,the Awakened One who fears nothing <j>from any quarter.”

“Passa sundari satthāraṁ, hemavaṇṇaṁ harittacaṁ; Adantānaṁ dametāraṁ, sambuddhamakutobhayaṁ”.

“Sundarī, see the Teacher!“Passa sundari satthāraṁ, Snow gold in tint, <j>with sun-golden skin;*Hema (“snow gold”) evokes the golden radiance of a snowy mountain in the dawn light, a blessing of the gods that, it may easily be imagined, leaves its traces in the gold found in abundance in its streams. | Gold is also called harita (“yellow” or “sun”) at Thag 2.22:2.2 and Atharvaveda 11.2.12a.hemavaṇṇaṁ harittacaṁ; tamer of the untamed,Adantānaṁ dametāraṁ, the Awakened One who fears nothing <j>from any quarter.”sambuddhamakutobhayaṁ”.

“See Sundarī coming,liberated, free of attachments.desireless, detached,her task completed, without defilements.”

“Passa sundarimāyantiṁ, vippamuttaṁ nirūpadhiṁ; Vītarāgaṁ visaṁyuttaṁ, katakiccamanāsavaṁ.

“See Sundarī coming,“Passa sundarimāyantiṁ, liberated, free of attachments.vippamuttaṁ nirūpadhiṁ; desireless, detached,Vītarāgaṁ visaṁyuttaṁ, her task completed, without defilements.”katakiccamanāsavaṁ.

“Having set forth from Varanasiand come to your presence, great hero,your disciple Sundarībows at your feet.

Bārāṇasito nikkhamma, tava santikamāgatā; Sāvikā te mahāvīra, pāde vandati sundarī.

“Having set forth from VaranasiBārāṇasito nikkhamma, and come to your presence, great hero,tava santikamāgatā; your disciple SundarīSāvikā te mahāvīra, bows at your feet.pāde vandati sundarī.

You are the Buddha, you are the Teacher,I am your rightful daughter, brahmin,born of your mouth.I’ve completed the task <j>and am free of defilements.”

Tuvaṁ buddho tuvaṁ satthā, tuyhaṁ dhītāmhi brāhmaṇa; Orasā mukhato jātā, katakiccā anāsavā”.

You are the Buddha, you are the Teacher,Tuvaṁ buddho tuvaṁ satthā, I am your rightful daughter, brahmin,tuyhaṁ dhītāmhi brāhmaṇa; born of your mouth.Orasā mukhato jātā, I’ve completed the task <j>and am free of defilements.”katakiccā anāsavā”.

“Then welcome, good lady,you’re by no means unwelcome.For this is how the tamed comebowing at the Teacher’s feet;desireless, detached,the task completed, without defilements.”

“Tassā te svāgataṁ bhadde, tato te adurāgataṁ; *tato → atho (mr)Evañhi dantā āyanti, satthu pādāni vandikā; Vītarāgā visaṁyuttā, katakiccā anāsavā”.

“Then welcome, good lady,“Tassā te svāgataṁ bhadde, you’re by no means unwelcome.tato te adurāgataṁ; *tato → atho (mr)For this is how the tamed comeEvañhi dantā āyanti, bowing at the Teacher’s feet;satthu pādāni vandikā; desireless, detached,Vītarāgā visaṁyuttā, the task completed, without defilements.”katakiccā anāsavā”.