With Nāgita

So I have heard.At one time 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 was wandering in the land of the Kosalans together with a large 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 mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala.He stayed in a forest near Icchānaṅgala.The brahmins and householders of Icchānaṅgala heard:

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Assosuṁ kho icchānaṅgalakā brāhmaṇagahapatikā: *icchānaṅgalakā → icchānaṅgalikā (si)

So I have heard.Evaṁ me sutaṁ—At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of mendicants when he arrived at a village of the Kosalan brahmins named Icchānaṅgala.ekaṁ samayaṁ bhagavā kosalesu cārikaṁ caramāno mahatā bhikkhusaṅghena saddhiṁ yena icchānaṅgalaṁ nāma kosalānaṁ brāhmaṇagāmo tadavasari. He stayed in a forest near Icchānaṅgala.Tatra sudaṁ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. The brahmins and householders of Icchānaṅgala heard:Assosuṁ kho icchānaṅgalakā brāhmaṇagahapatikā: *icchānaṅgalakā → icchānaṅgalikā (si)

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala.He has this good reputation:‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’He has realized with his own insight this world—with its gods, MārasMāraLa 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, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.It’s good to see such perfected ones.”

“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṁ anuppatto; icchānaṅgale viharati icchānaṅgalavanasaṇḍe. Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavāti’. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

“It seems the ascetic Gotama—a Sakyan, gone forth from a Sakyan family—has arrived at Icchānaṅgala. He is staying in a forest near Icchānaṅgala.“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito icchānaṅgalaṁ anuppatto; icchānaṅgale viharati icchānaṅgalavanasaṇḍe. He has this good reputation:Taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavāti’. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. It’s good to see such perfected ones.”Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

Now, at that time Venerable Nāgita was the Buddha’s attendant.Then the Buddha said to Nāgita,“Nāgita, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!”

Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Atha kho bhagavā āyasmantaṁ nāgitaṁ āmantesi: “ke pana kho, nāgita, uccāsaddamahāsaddā, kevaṭṭā maññe macchavilope”ti?

Now, at that time Venerable Nāgita was the Buddha’s attendant.Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti. Then the Buddha said to Nāgita,Atha kho bhagavā āyasmantaṁ nāgitaṁ āmantesi: “Nāgita, who’s making that colossal racket? You’d think it was fishermen hauling in a catch!”“ke pana kho, nāgita, uccāsaddamahāsaddā, kevaṭṭā maññe macchavilope”ti?

“Nāgita, may I never become famous. May fame not come to me.There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”

“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyyā”ti. *taṁ → so (sya-all, km); sohaṁ (mr)

“Nāgita, may I never become famous. May fame not come to me.“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”So taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyyā”ti. *taṁ → so (sya-all, km); sohaṁ (mr)

“Sir, may the Blessed One please relent now! May the Holy One relent!Now is the time for the Buddha to relent.Wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way.It’s like when the heavens rain heavily and the water flows downhill.In the same way, wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way.Why is that?Because of the Buddha’s ethics and wisdom.”

“Adhivāsetu dāni, bhante, bhagavā, adhivāsetu sugato; adhivāsanakālo dāni, bhante, bhagavato. Yena yeneva dāni bhagavā gamissati taṁninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṁ udakāni pavattanti; evamevaṁ kho, bhante, yena yeneva dāni bhagavā gamissati, taṁninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Taṁ kissa hetu? Tathā hi, bhante, bhagavato sīlapaññāṇan”ti.

“Sir, may the Blessed One please relent now! May the Holy One relent!“Adhivāsetu dāni, bhante, bhagavā, adhivāsetu sugato; Now is the time for the Buddha to relent.adhivāsanakālo dāni, bhante, bhagavato. Wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way.Yena yeneva dāni bhagavā gamissati taṁninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. It’s like when the heavens rain heavily and the water flows downhill.Seyyathāpi, bhante, thullaphusitake deve vassante yathāninnaṁ udakāni pavattanti; In the same way, wherever the Buddha now goes, the brahmins and householders, and people of town and country will incline the same way.evamevaṁ kho, bhante, yena yeneva dāni bhagavā gamissati, taṁninnāva gamissanti brāhmaṇagahapatikā negamā ceva jānapadā ca. Why is that?Taṁ kissa hetu? Because of the Buddha’s ethics and wisdom.”Tathā hi, bhante, bhagavato sīlapaññāṇan”ti.

“Nāgita, may I never become famous. May fame not come to me.There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.

“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. So taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyya.

“Nāgita, may I never become famous. May fame not come to me.“Māhaṁ, nāgita, yasena samāgamaṁ, mā ca mayā yaso. There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.Yo kho, nāgita, nayimassa nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī assa akicchalābhī akasiralābhī, yassāhaṁ nekkhammasukhassa pavivekasukhassa upasamasukhassa sambodhasukhassa nikāmalābhī akicchalābhī akasiralābhī. Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.So taṁ mīḷhasukhaṁ middhasukhaṁ lābhasakkārasilokasukhaṁ sādiyeyya.

What you eat, drink, chew, and taste ends up as excrement and urine.This is its outcome.

Asitapītakhāyitasāyitassa kho, nāgita, uccārapassāvo—eso tassa nissando.

What you eat, drink, chew, and taste ends up as excrement and urine.Asitapītakhāyitasāyitassa kho, nāgita, uccārapassāvo—This is its outcome.eso tassa nissando.

When loved ones decay and perish, sorrow, lamentation, pain, sadness, and distress arise.This is its outcome.

Piyānaṁ kho, nāgita, vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā—eso tassa nissando.

When loved ones decay and perish, sorrow, lamentation, pain, sadness, and distress arise.Piyānaṁ kho, nāgita, vipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā—This is its outcome.eso tassa nissando.

When you pursue meditation on the feature of ugliness, revulsion at the feature of beauty becomes stabilized.This is its outcome.

Asubhanimittānuyogaṁ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā saṇṭhāti—*pāṭikulyatā → pāṭikkūlyatā (bj, sya-all, km, pts1ed); paṭikkūlaytā (si)eso tassa nissando.

When you pursue meditation on the feature of ugliness, revulsion at the feature of beauty becomes stabilized.Asubhanimittānuyogaṁ anuyuttassa kho, nāgita, subhanimitte pāṭikulyatā saṇṭhāti—*pāṭikulyatā → pāṭikkūlyatā (bj, sya-all, km, pts1ed); paṭikkūlaytā (si)This is its outcome.eso tassa nissando.

When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized.This is its outcome.

Chasu kho, nāgita, phassāyatanesu aniccānupassino viharato phasse pāṭikulyatā saṇṭhāti—eso tassa nissando.

When you meditate observing impermanence in the six fields of contact, revulsion at contact becomes stabilized.Chasu kho, nāgita, phassāyatanesu aniccānupassino viharato phasse pāṭikulyatā saṇṭhāti—This is its outcome.eso tassa nissando.

When you meditate observing rise and fall in the five grasping aggregates, revulsion at grasping becomes stabilized.This is its outcome.”

Pañcasu kho, nāgita, upādānakkhandhesu udayabbayānupassino viharato upādāne pāṭikulyatā saṇṭhāti—eso tassa nissando”ti.

When you meditate observing rise and fall in the five grasping aggregates, revulsion at grasping becomes stabilized.Pañcasu kho, nāgita, upādānakkhandhesu udayabbayānupassino viharato upādāne pāṭikulyatā saṇṭhāti—This is its outcome.”eso tassa nissando”ti.