Why reasonable people take up the life of alms-going, and the dangers that lie in wait if they do not train their minds.
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:
“This is the last of lifestyles, mendicants, namely relying on alms.*The unusual use of anta here is, I believe, a play on words. Per the commentary, it suggests the “least” of lifestyles, but it is also that which “makes an end” of suffering and future lives, as said just a few sentences below. The world curses you: ‘You beggar, walking bowl in hand!’ Yet earnest gentlemen take it up for a good reason. Not to escape a summons by a king or a summons for a bandit, or because you were in debt or in fear, or in order to make a living.*The terms here follow the same sequence as in the Vinaya account of ordination. Generally, ordination should not be given in such cases, but if it is given, those performing it incur an offense of wrong-doing. | Soldiers joined the Sangha to escape military service, so the Buddha said one should not ordain those in service to a king (Kd 1:40.1.1). | Several rules regarding ordination of criminals were passed, the thrust of which is that wanted outlaws should not be ordained (Kd 1:41.1.1). | Another man ordained to escape debt (Kd 1:46.1.1). | Seventeen boys ordained as novices to get a nice livelihood (Kd 1:49.1.1). | The only item that does not straightforwardly correspond is “in fear” (bhayaṭṭa). In the Vinaya sequence, the ordination of slaves appears at this point (Kd 1:47.1.1). The connection is suggested by the verses of the water-carrier Puṇṇikā, who speaks of living “in fear” of her masters’ abuse and beatings. Rather, because they think: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can make an end to this entire mass of suffering.’ That’s how this gentleman has gone forth. Yet they covet sensual pleasures; they’re infatuated, full of ill will and malicious intent. They are unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. I say that individual is just like this. They’ve missed out on the pleasures of the lay life, and haven’t fulfilled the goal of the ascetic life.”
“Antamidaṁ, bhikkhave, jīvikānaṁ yadidaṁ piṇḍolyaṁ. Abhisāpoyaṁ, bhikkhave, lokasmiṁ: ‘piṇḍolo vicarasi pattapāṇī’ti.*Abhisāpoyaṁ → abhilāpāyaṁ (sya-all, pts-vp-pli1); abhisapāyaṁ (mr) Tañca kho etaṁ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṁ paṭicca; neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā. Api ca kho ‘otiṇṇamhā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā, appeva 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 imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Evaṁ pabbajito cāyaṁ, bhikkhave, kulaputto. So ca hoti abhijjhālu kāmesu tibbasārāgo, byāpannacitto paduṭṭhamanasaṅkappo, muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Seyyathāpi, bhikkhave, chavālātaṁ ubhatopadittaṁ majjhe gūthagataṁ neva gāme kaṭṭhatthaṁ pharati na araññe; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi gihibhogā parihīno sāmaññatthañca na paripūretī”ti.
“This is the last of lifestyles, mendicants, namely relying on alms.*The unusual use of anta here is, I believe, a play on words. Per the commentary, it suggests the “least” of lifestyles, but it is also that which “makes an end” of suffering and future lives, as said just a few sentences below.“Antamidaṁ, bhikkhave, jīvikānaṁ yadidaṁ piṇḍolyaṁ. The world curses you: ‘You beggar, walking bowl in hand!’ Abhisāpoyaṁ, bhikkhave, lokasmiṁ: ‘piṇḍolo vicarasi pattapāṇī’ti.*Abhisāpoyaṁ → abhilāpāyaṁ (sya-all, pts-vp-pli1); abhisapāyaṁ (mr)Yet earnest gentlemen take it up for a good reason. Tañca kho etaṁ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṁ paṭicca; Not to escape a summons by a king or a summons for a bandit, or because you were in debt or in fear, or in order to make a living.*The terms here follow the same sequence as in the Vinaya account of ordination. Generally, ordination should not be given in such cases, but if it is given, those performing it incur an offense of wrong-doing. | Soldiers joined the Sangha to escape military service, so the Buddha said one should not ordain those in service to a king (Kd 1:40.1.1). | Several rules regarding ordination of criminals were passed, the thrust of which is that wanted outlaws should not be ordained (Kd 1:41.1.1). | Another man ordained to escape debt (Kd 1:46.1.1). | Seventeen boys ordained as novices to get a nice livelihood (Kd 1:49.1.1). | The only item that does not straightforwardly correspond is “in fear” (bhayaṭṭa). In the Vinaya sequence, the ordination of slaves appears at this point (Kd 1:47.1.1). The connection is suggested by the verses of the water-carrier Puṇṇikā, who speaks of living “in fear” of her masters’ abuse and beatings.neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā. Rather, because they think: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Api ca kho ‘otiṇṇamhā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā, Hopefully I can make an end to this entire mass of suffering.’ appeva 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 imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. That’s how this gentleman has gone forth. Evaṁ pabbajito cāyaṁ, bhikkhave, kulaputto. Yet they covet sensual pleasures; they’re infatuated, full of ill will and malicious intent. They are unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties. So ca hoti abhijjhālu kāmesu tibbasārāgo, byāpannacitto paduṭṭhamanasaṅkappo, muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness. Seyyathāpi, bhikkhave, chavālātaṁ ubhatopadittaṁ majjhe gūthagataṁ neva gāme kaṭṭhatthaṁ pharati na araññe; I say that individual is just like this. They’ve missed out on the pleasures of the lay life, and haven’t fulfilled the goal of the ascetic life.” tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi gihibhogā parihīno sāmaññatthañca na paripūretī”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:
“They’ve left behind the pleasures of the lay life, and miss out on the goal of the ascetic life. Ruining it, they throw it away, and perish like a funeral firebrand.
“Gihibhogā parihīno, Sāmaññatthañca dubbhago; Paridhaṁsamāno pakireti, Chavālātaṁva nassati.
“They’ve left behind the pleasures of the lay life, “Gihibhogā parihīno, and miss out on the goal of the ascetic life. Sāmaññatthañca dubbhago; Ruining it, they throw it away, Paridhaṁsamāno pakireti, and perish like a funeral firebrand. Chavālātaṁva nassati.
Many who wear a scrap of ocher cloth are unrestrained and wicked. Being wicked, they are reborn in hell due to their bad deeds.
Kāsāvakaṇṭhā bahavo, pāpadhammā asaññatā; Pāpā pāpehi kammehi, nirayaṁ te upapajjare.
Many who wear a scrap of ocher cloth Kāsāvakaṇṭhā bahavo, are unrestrained and wicked. pāpadhammā asaññatā; Being wicked, they are reborn in hell Pāpā pāpehi kammehi, due to their bad deeds. nirayaṁ te upapajjare.
It’d be better for the immoral and unrestrained to eat an iron ball, scorching, like a burning flame, than to eat the nation’s alms.”
Seyyo ayoguḷo bhutto, tatto aggisikhūpamo; Yañce bhuñjeyya dussīlo, raṭṭhapiṇḍamasaññato”ti.
It’d be better for the immoral and unrestrained Seyyo ayoguḷo bhutto, to eat an iron ball, tatto aggisikhūpamo; scorching, like a burning flame, Yañce bhuñjeyya dussīlo, than to eat the nation’s alms.” raṭṭhapiṇḍamasaññato”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.
Dutiyaṁ.
Dutiyaṁ.