PTS vp En 31 PTS vp Pali 228 PTS cs 28 ‘Venerable Nāgasena, it has been said by the Blessed One:
“Gifts chaunted for in sacred hymns
Are gifts I must not take.
All those who see into the Truth
Do this their practice make.
The BuddhasBuddhaEl 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 all refused to chaunt for wage;
This was their conduct still
Whene’er the Truth prevailed
Through every age.”
‘But on the other hand the Blessed One, when preaching the Truth, or talking of it, was in the habit of beginning with the so-called “preliminary discourse,” in which giving has the first place, and goodness only the second. So that when gods and men heard this discourse of the Blessed One, the lord of the whole world, they prepared and gave gifts, and the disciples partook of the alms thus brought about. Now if, Nāgasena, it be true what the Blessed One said, that he accepted no gifts earned by the chaunting of sacred words, then it was wrong that the Blessed One put giving thus PTS vp En 32 into the foreground. But if he did rightly in so emphasizing the giving of gifts, then it is not true that he accepted no gifts earned by the utterance of sacred words. And why so? Because if any one worthy of offerings should praise to the laity the good results to them of the bestowal of alms, they, hearing that discourse, and pleased with it, will proceed to give alms again and again. And then, whosoever enjoy that gift, they are really enjoying that which has been earned by the utterance of sacred words. This too is a double-edged problem, now put to you, which you have to solve.’
PTS cs 29 ‘The stanza you quote, O king, was spoken by the Blessed One. And yet he used to put the giving of alms into the forefront of his discourse. But this is the custom of all the TathāgatasTathāgataEl «Realizado», un epíteto frecuente para el Buddha, aunque ocasionalmente también designa a cualquiera de sus discípulos arahant. El sentido es el de alguien que ha realizado o encarnado la verdad en su forma más elevada. El término fue objeto de extensa exégesis en los comentarios.Ver en el glosario—first by discourse on almsgiving to make the hearts of hearers inclined towards it, and then afterwards to urge them to righteousness. This is as when men, O king, give first of all to young children things to play with—PTS vp Pali 229 such as toy ploughs, tip-cat sticks, toy wind-mills, measures made of leaves, toy carts, PTS vp En 33 and bows and arrows—and afterwards appoint to each his separate task. Or it is as when a physician first causes his patients to drink oil for four or five days in order to strengthen them, and to soften their bodies; and then afterwards administers a purge. The supporters of the faith, O king, the lordly givers, have their hearts thus softened, made tender, affected. Thereby do they cross over to the further shore of the ocean of transmigration by the aid of the boat of their gifts, by the support of the causeway of their gifts. And (the Buddha), by this (method in his teaching), is not guilty of “intimation.”’
PTS cs 30 ‘Venerable Nāgasena, when you say “intimation” what are these intimations?’
‘There are two sorts, O king, of intimation—bodily and verbal. And there is one bodily intimation which is wrong, and one that is not; and there is one verbal intimation which is wrong, and one that is not. Which is the bodily intimation which is wrong? Suppose any member of the Order, in going his rounds for alms, should, when choosing a spot to stand on, stand where there is no room, that is a bodily intimation which is wrong. The true members of the Order will not accept any alms so asked for, and the individual who thus acts is despised, looked down upon, not respected, held blameworthy, disregarded, not well thought of, in the religion of the Noble Ones; he is reckoned as PTS vp En 34 one of those who have broken their (vows as to) means of livelihood. And again, O king, suppose any member of the Order, in going his round for alms, should stand where there is no room, and stretch out his neck like a peacock on the gaze, in the hope: “Thus will the folk see me"—that too is a bodily intimation which is wrong. True brethren will not accept an alms so asked for, and he who thus acts is regarded like the last. And again, O king, suppose any member of the Order should make a sign with his jaw, or with his eyebrow, or with his finger—PTS vp Pali 230 that too is a bodily intimation which is wrong. True brethren will not accept an alms so asked for, and he who thus acts is regarded the same way.
PTS cs 31 ‘And which is the bodily intimation which is not wrong? If a brother, on going his round for alms, be self-possessed, tranquil, conscious of his acts; if he stand, wherever he may go, in the kind of spot that is lawful; if he stand still where there are people desirous to give, and where they are not so desirous, if he pass on ;—that is a bodily intimation which is not wrong. Of an alms so stood for the true members of the Order will partake; and the individual who thus asks is, in the religion of the Noble Ones, praised, thought highly of, esteemed, and reckoned among those whose behaviour is without guile, whose mode of livelihood is pure. For thus has it been said by the Blessed One, the god over all gods:
“The truly wise beg not, for Arahats scorn to beg. PTS vp En 35
The good stand for their alms, thus only do they beg.”
PTS cs 32 ‘Which is the verbal intimation which is wrong? In case, O king, a brother intimate his wish for a number of things, requisites of a member of the Order—robes and bowls and bedding and medicine for the sick—that is a verbal intimation which is wrong. Things so asked for the true members of the Order (Ariyā) will not accept; and in the religion of the Noble Ones the individual who acts thus is despised, looked down upon, not respected, held blameworthy, disregarded, not well thought of—reckoned rather as one who has broken his (vows as to) means of livelihood. And again, O king, in case a brother should, in the hearing of others, speak thus: “I am in want of such and such a thing;” and in consequence of that saying being heard by the others he should then get that thing—that too is a verbal intimation which is wrong. True members of the Order will not use a thing so obtained, and he who acts thus is regarded like the last. And again, O king, in case a brother, dilating in his talk, give the people about him to understand: “Thus and thus should gifts be given to the BhikkhusbhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario,” PTS vp En 36 and in case they, on hearing that saying, should bring forth from their store anything so referred to—that too is a verbal intimation which is wrong. True members of the Order will not use a thing so obtained, and he who acts thus is regarded like the last. PTS vp Pali 231 For when Sāriputta, the Elder, O king, being ill in the night-time, after the sun had set, and being questioned by Moggallāna, the Elder, as to what medicine would do him good, broke silence; and through that breach of silence obtained the medicine—did not Sāriputta then, saying to himself: “This medicine has come through breach of silence; let not my (adherence to the rules regarding) livelihood be broken,” reject that medicine, and use it not ? So that too is a verbal intimation which is wrong. True members of the Order will not use a thing so obtained, and he who acts thus is regarded like the last.
PTS cs 33 ‘And what is the verbal intimation which is right? Suppose a brother, O king, when there is necessity for it, should intimate among families either related to him, or which had invited him to spend the season of Was with him, that he is in want of medicines—this is a verbal intimation which is not wrong. True members of the Order will partake of things so asked for; and the individual who acts thus is, in the religion of the Noble Ones, praised, thought highly of, esteemed, reckoned among those whose mode of livelihood is pure, PTS vp En 37 approved of the Tathāgatas, the Arahats, the Supreme Buddhas. And the alms that the Tathāgata, O king, refused to accept of Kasī-Bhāradvāja, the BrahmanbrahmanLa casta brahmán (brahmin) de la India es una clase hereditaria con funciones sacerdotales y sagradas especiales, especialmente el mantenimiento de los textos y ritos védicos antiguos. Sin embargo, muchos brahmanes vivían vidas seculares, mientras otros practicaban como renunciantes. No obstante, durante mucho tiempo mantuvieron que por su nacimiento son dignos del más alto respeto. El budismo tomó prestado el término brahmán para aplicarlo a quienes han alcanzado la meta, mostrando que el respeto no se gana por nacimiento, raza o casta, sino por logro espiritual. En sentido budista, este término es sinónimo de arahant.Ver en el glosario, that was presented for the sake of testing him with an intricate puzzle which he would have to unwind, for the sake of pulling him away, of convicting him of error, of making him acknowledge himself in the wrong. Therefore was it that the Tathāgata refused that alms, and would not partake thereof.’
PTS cs 34 ‘Nāgasena, was it always, whenever the Tathāgata was eating, that the gods infused the Sap of Life from heaven into the contents of his bowl, or was it only into those two dishes—the tender boar’s flesh, and the rice porridge boiled in milk—that they infused it ?
‘Whenever he was eating, O king, and into each morsel of food as he picked it up—just as the royal cook takes the sauce and pours it over each morsel in the dish while the king is partaking of it. PTS vp Pali 232 And so at Verañjā, when the Tathāgata was eating the cakes made of dried barley, the gods moistened each one with the Sap of Life, as they placed it PTS vp En 38 near him. And thus was the body of the Tathāgata fully refreshed.’
‘Great indeed was the good fortune, Nāgasena, of those gods that they were ever and always so zealous in their care for the body of the Tathāgata! Very good, Nāgasena! That is so, and I accept it as you say.’
Here ends the problem as to the Buddha’s mode of livelihood.
“BhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario nāgasena, bhāsitampetaṁ bhagavatā—
“
BhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario nāgasena, bhāsitampetaṁ bhagavatā—
“BhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario nāgasena, bhāsitampetaṁ bhagavatā—
‘Gāthābhigītaṁ me abhojaneyyaṁ,*abhojaneyyaṁ → abhojanīyaṁ (bj, pts-vp-pli1, mr)Sampassataṁ brāhmaṇa nesa dhammo; Gāthābhigītaṁ panudanti buddhā, Dhamme satī brāhmaṇa vuttiresā’ti.
‘Gāthābhigītaṁ me abhojaneyyaṁ,*abhojaneyyaṁ → abhojanīyaṁ (bj, pts-vp-pli1, mr)
Sampassataṁ brāhmaṇa nesa dhammo;
Gāthābhigītaṁ panudanti buddhā,
Dhamme satī brāhmaṇa vuttiresā’ti.
‘Gāthābhigītaṁ me abhojaneyyaṁ,*abhojaneyyaṁ → abhojanīyaṁ (bj, pts-vp-pli1, mr)Sampassataṁ brāhmaṇa nesa dhammo; Gāthābhigītaṁ panudanti buddhā, Dhamme satī brāhmaṇa vuttiresā’ti.
Puna ca bhagavā parisāya dhammaṁ desento kathento anupubbikathaṁ paṭhamaṁ tāva dānakathaṁ katheti, pacchā sīlakathaṁ, tassa bhagavato sabbalokissarassa bhāsitaṁ sutvā devamanussā abhisaṅkharitvā dānaṁ denti, tassa taṁ uyyojitaṁ dānaṁ sāvakā paribhuñjanti. Yadi, bhante nāgasena, bhagavatā bhaṇitaṁ—‘gāthābhigītaṁ me abhojaneyyan’ti, tena hi ‘bhagavā dānakathaṁ paṭhamaṁ kathetī’ti yaṁ vacanaṁ, taṁ micchā. Yadi dānakathaṁ paṭhamaṁ katheti, tena hi ‘gāthābhigītaṁ me abhojaneyyan’ti tampi vacanaṁ micchā. Kiṅkāraṇaṁ? Yo so, bhante, dakkhiṇeyyo gihīnaṁ piṇḍapātadānassa vipākaṁ katheti, tassa te dhammakathaṁ sutvā pasannacittā aparāparaṁ dānaṁ denti, ye taṁ dānaṁ paribhuñjanti, sabbe te gāthābhigītaṁ paribhuñjanti. Ayampi ubhato koṭiko pañho nipuṇo gambhīro tavānuppatto, so tayā nibbāhitabbo”ti.
Puna ca bhagavā parisāya dhammaṁ desento kathento anupubbikathaṁ paṭhamaṁ tāva dānakathaṁ katheti, pacchā sīlakathaṁ, tassa bhagavato sabbalokissarassa bhāsitaṁ sutvā devamanussā abhisaṅkharitvā dānaṁ denti, tassa taṁ uyyojitaṁ dānaṁ sāvakā paribhuñjanti.
Yadi, bhante nāgasena, bhagavatā bhaṇitaṁ—
‘gāthābhigītaṁ me abhojaneyyan’ti, tena hi ‘bhagavā dānakathaṁ paṭhamaṁ kathetī’ti yaṁ vacanaṁ, taṁ micchā.
Yadi dānakathaṁ paṭhamaṁ katheti, tena hi ‘gāthābhigītaṁ me abhojaneyyan’ti tampi vacanaṁ micchā.
Yo so, bhante, dakkhiṇeyyo gihīnaṁ piṇḍapātadānassa vipākaṁ katheti, tassa te dhammakathaṁ sutvā pasannacittā aparāparaṁ dānaṁ denti, ye taṁ dānaṁ paribhuñjanti, sabbe te gāthābhigītaṁ paribhuñjanti.
Ayampi ubhato koṭiko pañho nipuṇo gambhīro tavānuppatto, so tayā nibbāhitabbo”ti.
Puna ca bhagavā parisāya dhammaṁ desento kathento anupubbikathaṁ paṭhamaṁ tāva dānakathaṁ katheti, pacchā sīlakathaṁ, tassa bhagavato sabbalokissarassa bhāsitaṁ sutvā devamanussā abhisaṅkharitvā dānaṁ denti, tassa taṁ uyyojitaṁ dānaṁ sāvakā paribhuñjanti. Yadi, bhante nāgasena, bhagavatā bhaṇitaṁ—‘gāthābhigītaṁ me abhojaneyyan’ti, tena hi ‘bhagavā dānakathaṁ paṭhamaṁ kathetī’ti yaṁ vacanaṁ, taṁ micchā. Yadi dānakathaṁ paṭhamaṁ katheti, tena hi ‘gāthābhigītaṁ me abhojaneyyan’ti tampi vacanaṁ micchā. Kiṅkāraṇaṁ? Yo so, bhante, dakkhiṇeyyo gihīnaṁ piṇḍapātadānassa vipākaṁ katheti, tassa te dhammakathaṁ sutvā pasannacittā aparāparaṁ dānaṁ denti, ye taṁ dānaṁ paribhuñjanti, sabbe te gāthābhigītaṁ paribhuñjanti. Ayampi ubhato koṭiko pañho nipuṇo gambhīro tavānuppatto, so tayā nibbāhitabbo”ti.
“Bhāsitampetaṁ, mahārāja, bhagavatā—‘gāthābhigītaṁ me abhojaneyyaṁ, sampassataṁ brāhmaṇa nesa dhammo. Gāthābhigītaṁ panudanti buddhā, dhamme satī brāhmaṇa vuttiresā’ti, katheti ca bhagavā paṭhamaṁ dānakathaṁ, tañca pana kiriyaṁ sabbesaṁ tathāgatānaṁ paṭhamaṁ dānakathāya, tattha cittaṁ abhiramāpetvā pacchā sīle niyojenti. Yathā, mahārāja, manussā taruṇadārakānaṁ paṭhamaṁ tāva kīḷābhaṇḍakāni denti. Seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ, pacchā te sake sake kamme niyojenti. Evameva kho, mahārāja, tathāgato paṭhamaṁ dānakathāya cittaṁ abhiramāpetvā pacchā sīle niyojeti.
“Bhāsitampetaṁ, mahārāja, bhagavatā—
‘gāthābhigītaṁ me abhojaneyyaṁ, sampassataṁ brāhmaṇa nesa dhammo.
Gāthābhigītaṁ panudanti buddhā, dhamme satī brāhmaṇa vuttiresā’ti, katheti ca bhagavā paṭhamaṁ dānakathaṁ, tañca pana kiriyaṁ sabbesaṁ tathāgatānaṁ paṭhamaṁ dānakathāya, tattha cittaṁ abhiramāpetvā pacchā sīle niyojenti.
Yathā, mahārāja, manussā taruṇadārakānaṁ paṭhamaṁ tāva kīḷābhaṇḍakāni denti.
vaṅkakaṁ ghaṭikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ, pacchā te sake sake kamme niyojenti.
Evameva kho, mahārāja, tathāgato paṭhamaṁ dānakathāya cittaṁ abhiramāpetvā pacchā sīle niyojeti.
“Bhāsitampetaṁ, mahārāja, bhagavatā—‘gāthābhigītaṁ me abhojaneyyaṁ, sampassataṁ brāhmaṇa nesa dhammo. Gāthābhigītaṁ panudanti buddhā, dhamme satī brāhmaṇa vuttiresā’ti, katheti ca bhagavā paṭhamaṁ dānakathaṁ, tañca pana kiriyaṁ sabbesaṁ tathāgatānaṁ paṭhamaṁ dānakathāya, tattha cittaṁ abhiramāpetvā pacchā sīle niyojenti. Yathā, mahārāja, manussā taruṇadārakānaṁ paṭhamaṁ tāva kīḷābhaṇḍakāni denti. Seyyathidaṁ—vaṅkakaṁ ghaṭikaṁ ciṅgulakaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ, pacchā te sake sake kamme niyojenti. Evameva kho, mahārāja, tathāgato paṭhamaṁ dānakathāya cittaṁ abhiramāpetvā pacchā sīle niyojeti.
Yathā vā pana, mahārāja, bhisakko nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario āturānaṁ paṭhamaṁ tāva catūhapañcāhaṁ telaṁ pāyeti balakaraṇāya sinehanāya, pacchā vireceti; evameva kho, mahārāja, tathāgato paṭhamaṁ tāva dānakathāya cittaṁ abhiramāpetvā pacchā sīle niyojeti. Dāyakānaṁ, mahārāja, dānapatīnaṁ cittaṁ mudukaṁ hoti maddavaṁ siniddhaṁ, tena te dānasetusaṅkamena dānanāvāya saṁsārasāgarapāramanugacchanti, tasmā tesaṁ paṭhamaṁ kammabhūmimanusāsati, na ca kenaci viññattimāpajjatī”ti.*kenaci → tena (bj, maku, pts-vp-pli1)
Yathā vā pana, mahārāja, bhisakko
nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario āturānaṁ paṭhamaṁ tāva catūhapañcāhaṁ telaṁ pāyeti balakaraṇāya sinehanāya, pacchā vireceti;
evameva kho, mahārāja, tathāgato paṭhamaṁ tāva dānakathāya cittaṁ abhiramāpetvā pacchā sīle niyojeti.
Dāyakānaṁ, mahārāja, dānapatīnaṁ cittaṁ mudukaṁ hoti maddavaṁ siniddhaṁ, tena te dānasetusaṅkamena dānanāvāya saṁsārasāgarapāramanugacchanti, tasmā tesaṁ paṭhamaṁ kammabhūmimanusāsati, na ca kenaci viññattimāpajjatī”ti.*kenaci → tena (bj, maku, pts-vp-pli1)
Yathā vā pana, mahārāja, bhisakko nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario āturānaṁ paṭhamaṁ tāva catūhapañcāhaṁ telaṁ pāyeti balakaraṇāya sinehanāya, pacchā vireceti; evameva kho, mahārāja, tathāgato paṭhamaṁ tāva dānakathāya cittaṁ abhiramāpetvā pacchā sīle niyojeti. Dāyakānaṁ, mahārāja, dānapatīnaṁ cittaṁ mudukaṁ hoti maddavaṁ siniddhaṁ, tena te dānasetusaṅkamena dānanāvāya saṁsārasāgarapāramanugacchanti, tasmā tesaṁ paṭhamaṁ kammabhūmimanusāsati, na ca kenaci viññattimāpajjatī”ti.*kenaci → tena (bj, maku, pts-vp-pli1)
“Bhante nāgasena, ‘viññattin’ti yaṁ vadesi, kati pana tā viññattiyo”ti? “Dvemā, mahārāja, viññattiyo kāyaviññatti vacīviññatti cāti. Tattha atthi kāyaviññatti sāvajjā, atthi anavajjā. Atthi vacīviññatti sāvajjā, atthi anavajjā.
“Bhante nāgasena, ‘viññattin’ti yaṁ vadesi, kati pana tā viññattiyo”ti?
“Dvemā, mahārāja, viññattiyo kāyaviññatti vacīviññatti cāti.
Tattha atthi kāyaviññatti sāvajjā, atthi anavajjā.
Atthi vacīviññatti sāvajjā, atthi anavajjā.
“Bhante nāgasena, ‘viññattin’ti yaṁ vadesi, kati pana tā viññattiyo”ti? “Dvemā, mahārāja, viññattiyo kāyaviññatti vacīviññatti cāti. Tattha atthi kāyaviññatti sāvajjā, atthi anavajjā. Atthi vacīviññatti sāvajjā, atthi anavajjā.
Katamā kāyaviññatti sāvajjā? Idhekacco bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario kulāni upagantvā anokāse ṭhito ṭhānaṁ bhañjati, ayaṁ kāyaviññatti sāvajjā. Tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Katamā kāyaviññatti sāvajjā?
Idhekacco
bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario kulāni upagantvā anokāse ṭhito ṭhānaṁ bhañjati, ayaṁ kāyaviññatti sāvajjā.
Tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Katamā kāyaviññatti sāvajjā? Idhekacco bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario kulāni upagantvā anokāse ṭhito ṭhānaṁ bhañjati, ayaṁ kāyaviññatti sāvajjā. Tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Puna caparaṁ, mahārāja, idhekacco bhikkhu kulāni upagantvā anokāse ṭhito galaṁ paṇāmetvā morapekkhitaṁ pekkhati ‘evaṁ ime passantī’ti, tena ca te passanti, ayampi kāyaviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Puna caparaṁ, mahārāja, idhekacco bhikkhu kulāni upagantvā anokāse ṭhito galaṁ paṇāmetvā morapekkhitaṁ pekkhati ‘evaṁ ime passantī’ti, tena ca te passanti, ayampi kāyaviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Puna caparaṁ, mahārāja, idhekacco bhikkhu kulāni upagantvā anokāse ṭhito galaṁ paṇāmetvā morapekkhitaṁ pekkhati ‘evaṁ ime passantī’ti, tena ca te passanti, ayampi kāyaviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Puna caparaṁ, mahārāja, idhekacco bhikkhu hanukāya vā bhamukāya vā aṅguṭṭhena vā viññāpeti, ayampi kāyaviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Puna caparaṁ, mahārāja, idhekacco bhikkhu hanukāya vā bhamukāya vā aṅguṭṭhena vā viññāpeti, ayampi kāyaviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Puna caparaṁ, mahārāja, idhekacco bhikkhu hanukāya vā bhamukāya vā aṅguṭṭhena vā viññāpeti, ayampi kāyaviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Katamā kāyaviññatti anavajjā? Idha bhikkhu kulāni upagantvā sato samāhito sampajāno ṭhānepi aṭṭhānepi yathānusiṭṭhiṁ gantvā ṭhāne tiṭṭhati, dātukāmesu tiṭṭhati, adātukāmesu pakkamati. Ayaṁ kāyaviññatti anavajjā, tāya ca viññāpitaṁ ariyā paribhuñjanti, so ca puggalo ariyānaṁ samaye vaṇṇito hoti thuto pasattho sallekhitācāro, parisuddhājīvotveva saṅkhaṁ gacchati. Bhāsitampetaṁ, mahārāja, bhagavatā devātidevena—
Katamā kāyaviññatti anavajjā?
Idha bhikkhu kulāni upagantvā sato samāhito sampajāno ṭhānepi aṭṭhānepi yathānusiṭṭhiṁ gantvā ṭhāne tiṭṭhati, dātukāmesu tiṭṭhati, adātukāmesu pakkamati.
Ayaṁ kāyaviññatti anavajjā, tāya ca viññāpitaṁ ariyā paribhuñjanti, so ca puggalo ariyānaṁ samaye vaṇṇito hoti thuto pasattho sallekhitācāro, parisuddhājīvotveva saṅkhaṁ gacchati.
Bhāsitampetaṁ, mahārāja, bhagavatā devātidevena—
Katamā kāyaviññatti anavajjā? Idha bhikkhu kulāni upagantvā sato samāhito sampajāno ṭhānepi aṭṭhānepi yathānusiṭṭhiṁ gantvā ṭhāne tiṭṭhati, dātukāmesu tiṭṭhati, adātukāmesu pakkamati. Ayaṁ kāyaviññatti anavajjā, tāya ca viññāpitaṁ ariyā paribhuñjanti, so ca puggalo ariyānaṁ samaye vaṇṇito hoti thuto pasattho sallekhitācāro, parisuddhājīvotveva saṅkhaṁ gacchati. Bhāsitampetaṁ, mahārāja, bhagavatā devātidevena—
‘Na ve yācanti sappaññā, Dhīro ca veditumarahati;*veditumarahati → ariyā garahanti yācanaṁ (bj, pts-vp-pli1); dhīrā garahanti yācanaṁ (maku)Uddissa ariyā tiṭṭhanti, Esā ariyāna yācanā’ti.
Dhīro ca veditumarahati;*veditumarahati → ariyā garahanti yācanaṁ (bj, pts-vp-pli1); dhīrā garahanti yācanaṁ (maku)
‘Na ve yācanti sappaññā, Dhīro ca veditumarahati;*veditumarahati → ariyā garahanti yācanaṁ (bj, pts-vp-pli1); dhīrā garahanti yācanaṁ (maku)Uddissa ariyā tiṭṭhanti, Esā ariyāna yācanā’ti.
Katamā vacīviññatti sāvajjā? Idha, mahārāja, bhikkhu vācāya bahuvidhaṁ viññāpeti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, ayaṁ vacīviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Katamā vacīviññatti sāvajjā?
Idha, mahārāja, bhikkhu vācāya bahuvidhaṁ viññāpeti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, ayaṁ vacīviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Katamā vacīviññatti sāvajjā? Idha, mahārāja, bhikkhu vācāya bahuvidhaṁ viññāpeti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, ayaṁ vacīviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Puna caparaṁ, mahārāja, idhekacco bhikkhu paresaṁ sāvento evaṁ bhaṇati ‘iminā me attho’ti, tāya ca vācāya paresaṁ sāvitāya tassa lābho uppajjati, ayampi vacīviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Puna caparaṁ, mahārāja, idhekacco bhikkhu paresaṁ sāvento evaṁ bhaṇati ‘iminā me attho’ti, tāya ca vācāya paresaṁ sāvitāya tassa lābho uppajjati, ayampi vacīviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Puna caparaṁ, mahārāja, idhekacco bhikkhu paresaṁ sāvento evaṁ bhaṇati ‘iminā me attho’ti, tāya ca vācāya paresaṁ sāvitāya tassa lābho uppajjati, ayampi vacīviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Puna caparaṁ, mahārāja, idhekacco bhikkhu vacīvipphārena parisāya sāveti ‘evañca evañca bhikkhūnaṁ dātabban’ti, tañca te vacanaṁ sutvā parikittitaṁ abhiharanti, ayampi vacīviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Puna caparaṁ, mahārāja, idhekacco bhikkhu vacīvipphārena parisāya sāveti ‘evañca evañca bhikkhūnaṁ dātabban’ti, tañca te vacanaṁ sutvā parikittitaṁ abhiharanti, ayampi vacīviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Puna caparaṁ, mahārāja, idhekacco bhikkhu vacīvipphārena parisāya sāveti ‘evañca evañca bhikkhūnaṁ dātabban’ti, tañca te vacanaṁ sutvā parikittitaṁ abhiharanti, ayampi vacīviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti, so ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Nanu, mahārāja, theropi sāriputto atthaṅgate sūriye rattibhāge gilāno samāno therena mahāmoggallānena bhesajjaṁ pucchīyamāno vācaṁ bhindi, tassa tena vacībhedena bhesajjaṁ uppajji. Atha thero sāriputto ‘vacībhedena me imaṁ bhesajjaṁ uppannaṁ, mā me ājīvo bhijjī’ti ājīvabhedabhayā taṁ bhesajjaṁ pajahi na upajīvi.*pajahi → jahitaṁ (maku); pajahati (mr)Evampi vacīviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti. So ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Nanu, mahārāja, theropi sāriputto atthaṅgate sūriye rattibhāge gilāno samāno therena mahāmoggallānena bhesajjaṁ pucchīyamāno vācaṁ bhindi, tassa tena vacībhedena bhesajjaṁ uppajji.
Atha thero sāriputto ‘vacībhedena me imaṁ bhesajjaṁ uppannaṁ, mā me ājīvo bhijjī’ti ājīvabhedabhayā taṁ bhesajjaṁ pajahi na upajīvi.*pajahi → jahitaṁ (maku); pajahati (mr)
Evampi vacīviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti.
So ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Nanu, mahārāja, theropi sāriputto atthaṅgate sūriye rattibhāge gilāno samāno therena mahāmoggallānena bhesajjaṁ pucchīyamāno vācaṁ bhindi, tassa tena vacībhedena bhesajjaṁ uppajji. Atha thero sāriputto ‘vacībhedena me imaṁ bhesajjaṁ uppannaṁ, mā me ājīvo bhijjī’ti ājīvabhedabhayā taṁ bhesajjaṁ pajahi na upajīvi.*pajahi → jahitaṁ (maku); pajahati (mr)Evampi vacīviññatti sāvajjā, tāya ca viññāpitaṁ ariyā na paribhuñjanti. So ca puggalo ariyānaṁ samaye oññāto hoti hīḷito khīḷito garahito paribhūto acittīkato, bhinnājīvotveva saṅkhaṁ gacchati.
Katamā vacīviññatti anavajjā? Idha, mahārāja, bhikkhu satisatiAtención 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 paccaye bhesajjaṁ viññāpeti ñātipavāritesu kulesu, ayaṁ vacīviññatti anavajjā, tāya ca viññāpitaṁ ariyā paribhuñjanti, so ca puggalo ariyānaṁ samaye vaṇṇito hoti thomito pasattho, parisuddhājīvotveva saṅkhaṁ gacchati, anumato tathāgatehi arahantehi sammāsambuddhehi.
Katamā vacīviññatti anavajjā?
Idha, mahārāja, bhikkhu
satisatiAtención 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 paccaye bhesajjaṁ viññāpeti ñātipavāritesu kulesu, ayaṁ vacīviññatti anavajjā, tāya ca viññāpitaṁ ariyā paribhuñjanti, so ca puggalo ariyānaṁ samaye vaṇṇito hoti thomito pasattho, parisuddhājīvotveva saṅkhaṁ gacchati, anumato tathāgatehi arahantehi sammāsambuddhehi.
Katamā vacīviññatti anavajjā? Idha, mahārāja, bhikkhu satisatiAtención 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 paccaye bhesajjaṁ viññāpeti ñātipavāritesu kulesu, ayaṁ vacīviññatti anavajjā, tāya ca viññāpitaṁ ariyā paribhuñjanti, so ca puggalo ariyānaṁ samaye vaṇṇito hoti thomito pasattho, parisuddhājīvotveva saṅkhaṁ gacchati, anumato tathāgatehi arahantehi sammāsambuddhehi.
Yaṁ pana, mahārāja, tathāgato kasibhāradvājassa brāhmaṇassa bhojanaṁ pajahi, taṁ āveṭhanaviniveṭhanakaḍḍhananiggahappaṭikammena nibbatti, tasmā tathāgato taṁ piṇḍapātaṁ paṭikkhipi na upajīvī”ti.
Yaṁ pana, mahārāja, tathāgato kasibhāradvājassa brāhmaṇassa bhojanaṁ pajahi, taṁ āveṭhanaviniveṭhanakaḍḍhananiggahappaṭikammena nibbatti, tasmā tathāgato taṁ piṇḍapātaṁ paṭikkhipi na upajīvī”ti.
Yaṁ pana, mahārāja, tathāgato kasibhāradvājassa brāhmaṇassa bhojanaṁ pajahi, taṁ āveṭhanaviniveṭhanakaḍḍhananiggahappaṭikammena nibbatti, tasmā tathāgato taṁ piṇḍapātaṁ paṭikkhipi na upajīvī”ti.
“Sabbakālaṁ, bhante nāgasena, tathāgate bhuñjamāne devatā dibbaṁ ojaṁ patte ākiranti, udāhu ‘sūkaramaddave ca madhupāyāse cā’ti dvīsuyeva piṇḍapātesu ākiriṁsū”ti? “Sabbakālaṁ, mahārāja, tathāgate bhuñjamāne devatā dibbaṁ ojaṁ gahetvā upatiṭṭhitvā uddhaṭuddhaṭe ālope ākiranti.
“Sabbakālaṁ, bhante nāgasena, tathāgate bhuñjamāne devatā dibbaṁ ojaṁ patte ākiranti, udāhu ‘sūkaramaddave ca madhupāyāse cā’ti dvīsuyeva piṇḍapātesu ākiriṁsū”ti?
“Sabbakālaṁ, mahārāja, tathāgate bhuñjamāne devatā dibbaṁ ojaṁ gahetvā upatiṭṭhitvā uddhaṭuddhaṭe ālope ākiranti.
“Sabbakālaṁ, bhante nāgasena, tathāgate bhuñjamāne devatā dibbaṁ ojaṁ patte ākiranti, udāhu ‘sūkaramaddave ca madhupāyāse cā’ti dvīsuyeva piṇḍapātesu ākiriṁsū”ti? “Sabbakālaṁ, mahārāja, tathāgate bhuñjamāne devatā dibbaṁ ojaṁ gahetvā upatiṭṭhitvā uddhaṭuddhaṭe ālope ākiranti.
Yathā, mahārāja, rañño sūdo rañño bhuñjantassa sūpaṁ gahetvā upatiṭṭhitvā kabaḷe kabaḷe sūpaṁ ākirati; evameva kho, mahārāja, sabbakālaṁ tathāgate bhuñjamāne devatā dibbaṁ ojaṁ gahetvā upatiṭṭhitvā uddhaṭuddhaṭe ālope dibbaṁ ojaṁ ākiranti. Verañjāyampi, mahārāja, tathāgatassa sukkhayavapulake bhuñjamānassa devatā dibbena ojena temayitvā temayitvā upasaṁhariṁsu, tena tathāgatassa kāyo upacito ahosī”ti.*sukkhayavapulake → sukkayavapulake (maku); sukkhayavamūlake (mr)“Lābhā vata, bhante nāgasena, tāsaṁ devatānaṁ, yā tathāgatassa sarīrappaṭijaggane satataṁ samitaṁ ussukkamāpannā. Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.
Yathā, mahārāja, rañño sūdo rañño bhuñjantassa sūpaṁ gahetvā upatiṭṭhitvā kabaḷe kabaḷe sūpaṁ ākirati;
evameva kho, mahārāja, sabbakālaṁ tathāgate bhuñjamāne devatā dibbaṁ ojaṁ gahetvā upatiṭṭhitvā uddhaṭuddhaṭe ālope dibbaṁ ojaṁ ākiranti.
Verañjāyampi, mahārāja, tathāgatassa sukkhayavapulake bhuñjamānassa devatā dibbena ojena temayitvā temayitvā upasaṁhariṁsu, tena tathāgatassa kāyo upacito ahosī”ti.*sukkhayavapulake → sukkayavapulake (maku); sukkhayavamūlake (mr)
“Lābhā vata, bhante nāgasena, tāsaṁ devatānaṁ, yā tathāgatassa sarīrappaṭijaggane satataṁ samitaṁ ussukkamāpannā.
Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.
Yathā, mahārāja, rañño sūdo rañño bhuñjantassa sūpaṁ gahetvā upatiṭṭhitvā kabaḷe kabaḷe sūpaṁ ākirati; evameva kho, mahārāja, sabbakālaṁ tathāgate bhuñjamāne devatā dibbaṁ ojaṁ gahetvā upatiṭṭhitvā uddhaṭuddhaṭe ālope dibbaṁ ojaṁ ākiranti. Verañjāyampi, mahārāja, tathāgatassa sukkhayavapulake bhuñjamānassa devatā dibbena ojena temayitvā temayitvā upasaṁhariṁsu, tena tathāgatassa kāyo upacito ahosī”ti.*sukkhayavapulake → sukkayavapulake (maku); sukkhayavamūlake (mr)“Lābhā vata, bhante nāgasena, tāsaṁ devatānaṁ, yā tathāgatassa sarīrappaṭijaggane satataṁ samitaṁ ussukkamāpannā. Sādhu, bhante nāgasena, evametaṁ tathā sampaṭicchāmī”ti.
Gāthābhigītabhojanakathāpañho navamo.*Gāthābhigītabhojanakathāpañho → gāthābhigītabhojanadānakathāya kathane pañho (maku)
Gāthābhigītabhojanakathāpañho navamo.*Gāthābhigītabhojanakathāpañho → gāthābhigītabhojanadānakathāya kathane pañho (maku)
Gāthābhigītabhojanakathāpañho navamo.*Gāthābhigītabhojanakathāpañho → gāthābhigītabhojanadānakathāya kathane pañho (maku)