With Kāraṇapālī

Now at that time the brahmin Kāraṇapālī was working for the Licchavis.He saw the brahmin Piṅgiyānī coming off in the distanceand said to him,“So, Piṅgiyānī, where are you coming from in the middle of the day?”

Tena kho pana samayena kāraṇapālī brāhmaṇo licchavīnaṁ kammantaṁ kāreti. *kāraṇapālī → karaṇapālī (mr)Addasā kho kāraṇapālī brāhmaṇo piṅgiyāniṁ brāhmaṇaṁ dūratova āgacchantaṁ; disvā piṅgiyāniṁ brāhmaṇaṁ etadavoca: “Handa kuto nu bhavaṁ piṅgiyānī āgacchati divā divassā”ti?

Now at that time the brahmin Kāraṇapālī was working for the Licchavis.Tena kho pana samayena kāraṇapālī brāhmaṇo licchavīnaṁ kammantaṁ kāreti. *kāraṇapālī → karaṇapālī (mr)He saw the brahmin Piṅgiyānī coming off in the distanceAddasā kho kāraṇapālī brāhmaṇo piṅgiyāniṁ brāhmaṇaṁ dūratova āgacchantaṁ; and said to him,disvā piṅgiyāniṁ brāhmaṇaṁ etadavoca: “So, Piṅgiyānī, where are you coming from in the middle of the day?”“Handa kuto nu bhavaṁ piṅgiyānī āgacchati divā divassā”ti?

“Mister, who am I to judge the ascetic Gotama’s lucidity of wisdom?You’d really have to be on the same level to judge his lucidity of wisdom.”

“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi. Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.

“Mister, who am I to judge the ascetic Gotama’s lucidity of wisdom?“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi. You’d really have to be on the same level to judge his lucidity of wisdom.”Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.

“Who am I to praise the ascetic Gotama?He is praised by the praised as the first among gods and humans.”

“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi. Pasatthappasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti. *Pasatthappasatthova → pasaṭṭhapasaṭṭho ca (sya-all, km, mr); pasatthapasatho va (pts1ed)

“Who am I to praise the ascetic Gotama?“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi. He is praised by the praised as the first among gods and humans.”Pasatthappasatthova so bhavaṁ gotamo seṭṭho devamanussānan”ti. *Pasatthappasatthova → pasaṭṭhapasaṭṭho ca (sya-all, km, mr); pasatthapasatho va (pts1ed)

“Suppose a person was completely satisfied by the best tasting food. They wouldn’t be attracted to anything that tasted inferior.In the same way, when you hear the worthy Gotama’s teaching—whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—then you’re not attracted to the doctrines of the various ascetics and brahmins.

“Seyyathāpi, bho, puriso aggarasaparititto na aññesaṁ hīnānaṁ rasānaṁ piheti; evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti—yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—tato tato na aññesaṁ puthusamaṇabrāhmaṇappavādānaṁ piheti.

“Suppose a person was completely satisfied by the best tasting food. They wouldn’t be attracted to anything that tasted inferior.“Seyyathāpi, bho, puriso aggarasaparititto na aññesaṁ hīnānaṁ rasānaṁ piheti; In the same way, when you hear the worthy Gotama’s teaching—evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti—whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—then you’re not attracted to the doctrines of the various ascetics and brahmins.tato tato na aññesaṁ puthusamaṇabrāhmaṇappavādānaṁ piheti.

Suppose a person who was weak with hunger was to obtain a honey-cake.Wherever they taste it, they would enjoy a sweet, delectable flavor.In the same way, when you hear the worthy Gotama’s teaching—whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—then you get a sense of uplift, a confidence of the heart.

Seyyathāpi, bho, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya. So yato yato sāyetha, labhateva sādurasaṁ asecanakaṁ; evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti—yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—tato tato labhateva attamanataṁ, labhati cetaso pasādaṁ.

Suppose a person who was weak with hunger was to obtain a honey-cake.Seyyathāpi, bho, puriso jighacchādubbalyapareto madhupiṇḍikaṁ adhigaccheyya. Wherever they taste it, they would enjoy a sweet, delectable flavor.So yato yato sāyetha, labhateva sādurasaṁ asecanakaṁ; In the same way, when you hear the worthy Gotama’s teaching—evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti—whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—then you get a sense of uplift, a confidence of the heart.tato tato labhateva attamanataṁ, labhati cetaso pasādaṁ.

Suppose a person were to obtain a piece of sandalwood,whether yellow or red.Wherever they smelled it—whether at the root, the middle, or the top—they’d enjoy an delectable fragrance.In the same way, when you hear the worthy Gotama’s teaching—whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—then you become filled with joy and happiness.

Seyyathāpi, bho, puriso candanaghaṭikaṁ adhigaccheyya—haricandanassa vā lohitacandanassa vā. So yato yato ghāyetha—yadi mūlato, yadi majjhato, yadi aggato—adhigacchateva surabhigandhaṁ asecanakaṁ; *adhigacchateva → adhigacchetheva (?)evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti—yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—tato tato adhigacchati pāmojjaṁ adhigacchati somanassaṁ.

Suppose a person were to obtain a piece of sandalwood,Seyyathāpi, bho, puriso candanaghaṭikaṁ adhigaccheyya—whether yellow or red.haricandanassa vā lohitacandanassa vā. Wherever they smelled it—So yato yato ghāyetha—whether at the root, the middle, or the top—yadi mūlato, yadi majjhato, yadi aggato—they’d enjoy an delectable fragrance.adhigacchateva surabhigandhaṁ asecanakaṁ; *adhigacchateva → adhigacchetheva (?)In the same way, when you hear the worthy Gotama’s teaching—evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti—whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—then you become filled with joy and happiness.tato tato adhigacchati pāmojjaṁ adhigacchati somanassaṁ.

Suppose there was a person who was sick, suffering, gravely ill.A good doctor would cure them on the spot.In the same way, when you hear the worthy Gotama’s teaching—whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—then you make an end of sorrow, lamentation, pain, sadness, and distress.

Seyyathāpi, bho, puriso ābādhiko dukkhito bāḷhagilāno. Tassa kusalo bhisakko ṭhānaso ābādhaṁ nīhareyya; evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti—yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—tato tato sokaparidevadukkhadomanassupāyāsā abbhatthaṁ gacchanti.

Suppose there was a person who was sick, suffering, gravely ill.Seyyathāpi, bho, puriso ābādhiko dukkhito bāḷhagilāno. A good doctor would cure them on the spot.Tassa kusalo bhisakko ṭhānaso ābādhaṁ nīhareyya; In the same way, when you hear the worthy Gotama’s teaching—evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti—whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—then you make an end of sorrow, lamentation, pain, sadness, and distress.tato tato sokaparidevadukkhadomanassupāyāsā abbhatthaṁ gacchanti.

Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful.Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.They’d plunge into the lotus pond to bathe and drink. And all their stress, weariness, and heat exhaustion would die down.In the same way, when you hear the worthy Gotama’s teaching—whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—then all your stress, weariness, and exhaustion die down.”

Seyyathāpi, bho, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṁ pokkharaṇiṁ ogāhetvā nhātvā ca pivitvā ca sabbadarathakilamathapariḷāhaṁ paṭippassambheyya. Evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti—yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—tato tato sabbadarathakilamathapariḷāhā paṭippassambhantī”ti.

Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful.Seyyathāpi, bho, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Then along comes a person struggling in the oppressive heat, weary, thirsty, and parched.Atha puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. They’d plunge into the lotus pond to bathe and drink. And all their stress, weariness, and heat exhaustion would die down.So taṁ pokkharaṇiṁ ogāhetvā nhātvā ca pivitvā ca sabbadarathakilamathapariḷāhaṁ paṭippassambheyya. In the same way, when you hear the worthy Gotama’s teaching—Evamevaṁ kho, bho, yato yato tassa bhoto gotamassa dhammaṁ suṇāti—whatever it may be, whether statements, mixed prose & verse, discussions, or amazing stories—yadi suttaso, yadi geyyaso, yadi veyyākaraṇaso, yadi abbhutadhammaso—then all your stress, weariness, and exhaustion die down.”tato tato sabbadarathakilamathapariḷāhā paṭippassambhantī”ti.

Excellent, worthy Piṅgiyānī! Excellent!As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Piṅgiyānī has made the teaching clear in many ways.I go for refuge to the worthy Gotama, to the teaching, and to the mendicant 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.From this day forth, may the worthy Piṅgiyānī remember me as a lay follower who has gone for refuge for life.”

Abhikkantaṁ, bho piṅgiyāni, abhikkantaṁ, bho piṅgiyāni. Seyyathāpi, bho piṅgiyāni, nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā piṅgiyāninā anekapariyāyena dhammo pakāsito. *nikkujjitaṁ → nikujjitaṁ (mr)Esāhaṁ, bho piṅgiyāni, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ piṅgiyānī dhāretu, ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Excellent, worthy Piṅgiyānī! Excellent!Abhikkantaṁ, bho piṅgiyāni, abhikkantaṁ, bho piṅgiyāni. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Piṅgiyānī has made the teaching clear in many ways.Seyyathāpi, bho piṅgiyāni, nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā piṅgiyāninā anekapariyāyena dhammo pakāsito. *nikkujjitaṁ → nikujjitaṁ (mr)I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.Esāhaṁ, bho piṅgiyāni, taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. From this day forth, may the worthy Piṅgiyānī remember me as a lay follower who has gone for refuge for life.”Upāsakaṁ maṁ bhavaṁ piṅgiyānī dhāretu, ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.