Three occasions on which devas give voice to joy over the behavior of human beings.
This was said by 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, the Perfected One: that is what I heard.
Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by 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, the Perfected One: that is what I heard. Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
“Mendicants, these three cries are uttered among the gods on occasion. What three? When a noble disciple shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness, the gods cry out: ‘This noble disciple intends to join battle with 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!’ This is the first occasion a cry is uttered among the gods.
“Tayome, bhikkhave, devesu devasaddā niccharanti samayā samayaṁ upādāya. Katame tayo? Yasmiṁ, bhikkhave, samaye ariyasāvako kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajjāya ceteti, tasmiṁ samaye devesu devasaddo niccharati:*pabbajjāya ceteti, tasmiṁ samaye → tasmiṁ bhikkhave samaye (pts-vp-pli1, mr) ‘eso ariyasāvako mārena saddhiṁ saṅgāmāya cetetī’ti. Ayaṁ, bhikkhave, paṭhamo devesu devasaddo niccharati samayā samayaṁ upādāya.
“Mendicants, these three cries are uttered among the gods on occasion. “Tayome, bhikkhave, devesu devasaddā niccharanti samayā samayaṁ upādāya. What three? Katame tayo? When a noble disciple shaves off their hair and beard, dresses in ocher robes, and goes forth from the lay life to homelessness, the gods cry out: Yasmiṁ, bhikkhave, samaye ariyasāvako kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajjāya ceteti, tasmiṁ samaye devesu devasaddo niccharati:*pabbajjāya ceteti, tasmiṁ samaye → tasmiṁ bhikkhave samaye (pts-vp-pli1, mr)‘This noble disciple intends to join battle with 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!’ ‘eso ariyasāvako mārena saddhiṁ saṅgāmāya cetetī’ti. This is the first occasion a cry is uttered among the gods. Ayaṁ, bhikkhave, paṭhamo devesu devasaddo niccharati samayā samayaṁ upādāya.
Furthermore, when a noble disciple meditates pursuing the development of the seven qualities on the side of awakening, the gods cry out: ‘This noble disciple is joining battle with Māra!’ This is the second occasion a cry is uttered among the gods.
Puna caparaṁ, bhikkhave, yasmiṁ samaye ariyasāvako sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogamanuyutto viharati, tasmiṁ samaye devesu devasaddo niccharati: ‘eso ariyasāvako mārena saddhiṁ saṅgāmetī’ti. Ayaṁ, bhikkhave, dutiyo devesu devasaddo niccharati samayā samayaṁ upādāya.
Furthermore, when a noble disciple meditates pursuing the development of the seven qualities on the side of awakening, the gods cry out: Puna caparaṁ, bhikkhave, yasmiṁ samaye ariyasāvako sattannaṁ bodhipakkhiyānaṁ dhammānaṁ bhāvanānuyogamanuyutto viharati, tasmiṁ samaye devesu devasaddo niccharati: ‘This noble disciple is joining battle with Māra!’ ‘eso ariyasāvako mārena saddhiṁ saṅgāmetī’ti. This is the second occasion a cry is uttered among the gods. Ayaṁ, bhikkhave, dutiyo devesu devasaddo niccharati samayā samayaṁ upādāya.
Furthermore, when a noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements, the gods cry out: ‘This noble disciple has won victory in battle, establishing himself as foremost in battle!’ This is the third occasion a cry is uttered among the gods. These are the three cries that are uttered among the gods on occasion.”
Puna caparaṁ, bhikkhave, yasmiṁ samaye ariyasāvako āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā upasampajja viharati, tasmiṁ samaye devesu devasaddo niccharati: ‘eso ariyasāvako vijitasaṅgāmo tameva saṅgāmasīsaṁ abhivijiya ajjhāvasatī’ti. Ayaṁ, bhikkhave, tatiyo devesu devasaddo niccharati samayā samayaṁ upādāya. Ime kho, bhikkhave, tayo devesu devasaddā niccharanti samayā samayaṁ upādāyā”ti.
Furthermore, when a noble disciple realizes the undefiled freedom of heart and freedom by wisdom in this very life, and they live having realized it with their own insight due to the ending of defilements, the gods cry out: Puna caparaṁ, bhikkhave, yasmiṁ samaye ariyasāvako āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā upasampajja viharati, tasmiṁ samaye devesu devasaddo niccharati: ‘This noble disciple has won victory in battle, establishing himself as foremost in battle!’ ‘eso ariyasāvako vijitasaṅgāmo tameva saṅgāmasīsaṁ abhivijiya ajjhāvasatī’ti. This is the third occasion a cry is uttered among the gods. Ayaṁ, bhikkhave, tatiyo devesu devasaddo niccharati samayā samayaṁ upādāya. These are the three cries that are uttered among the gods on occasion.” Ime kho, bhikkhave, tayo devesu devasaddā niccharanti samayā samayaṁ upādāyā”ti.
The Buddha spoke this matter. On this it is said:
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
The Buddha spoke this matter. Etamatthaṁ bhagavā avoca. On this it is said: Tatthetaṁ iti vuccati:
“Seeing the winner of the battle— a disciple of the Buddha, great of heart, intrepid— even the deities revere them:
“Disvā vijitasaṅgāmaṁ, sammāsambuddhasāvakaṁ; Devatāpi namassanti, mahantaṁ vītasāradaṁ.
“Seeing the winner of the battle—“Disvā vijitasaṅgāmaṁ, a disciple of the Buddha, sammāsambuddhasāvakaṁ; great of heart, intrepid—Devatāpi namassanti, even the deities revere them: mahantaṁ vītasāradaṁ.
‘Homage to you, O thoroughbred! You won a battle hard to win! Having defeated the army of death, your liberation is unhindered.’
Namo te purisājañña, yo tvaṁ dujjayamajjhabhū; Jetvāna maccuno senaṁ, vimokkhena anāvaraṁ.
‘Homage to you, O thoroughbred! Namo te purisājañña, You won a battle hard to win! yo tvaṁ dujjayamajjhabhū; Having defeated the army of death, Jetvāna maccuno senaṁ, your liberation is unhindered.’ vimokkhena anāvaraṁ.
And so the deities revere the one, who has achieved their heart’s desire. For they see nothing in them by means of which they might fall under the sway of Death.”
Iti hetaṁ namassanti, devatā pattamānasaṁ; Tañhi tassa na passanti, yena maccuvasaṁ vaje”ti.
And so the deities revere the one, Iti hetaṁ namassanti, who has achieved their heart’s desire. devatā pattamānasaṁ; For they see nothing in them by means of which Tañhi tassa na passanti, they might fall under the sway of Death.” yena maccuvasaṁ vaje”ti.
This too is a matter that was spoken by the Blessed One: that is what I heard.
Ayampi attho vutto bhagavatā, iti me sutanti.
This too is a matter that was spoken by the Blessed One: that is what I heard. Ayampi attho vutto bhagavatā, iti me sutanti.
Tatiyaṁ.
Tatiyaṁ.