KARUNAPURA SUTTA PIṬAKA
KARUNAPURA Biblioteca de suttas

Colección de Suttas

Selecciona un sutta o una sección

La ficha activa reflejará aquí el sutta, sección o mapa seleccionado.

Diagnóstico
Esperando inicialización…
Preparando biblioteca…
Cargando árbol…
Mapa
Minor Collection
1. When Kaccāni Made a Death-Offering to Dhamma

Dipi Jātaka

Khuddaka Nikāya
1. Kaccānivagga
Dīpijātaka
Minor Collection
1. When Kaccāni Made a Death-Offering to Dhamma
Dipi Jātaka
Khuddaka Nikāya
1. Kaccānivagga
Dīpijātaka
Dipi Jātaka

“How fares it with you”—The Master told this tale while dwelling in Jetavana, concerning a certain she-goat.

Ruta suttaJa 426Sutta Piṭaka › Khuddaka Nikāya › Jātaka › 8. Aṭṭhakanipāta › 1. Kaccānivagga › Dīpijātaka
← Suttas
Versiones de traducción
Vista:
Datos de publicación
SuttaCentral
https://suttacentral.net/ja426/en/h-t-francis-r-a-neil
Título de la publicación
Birth Stories
Traductor
H T Francis R A Neil
Título raíz
Jātaka
Idioma de traducción
English
Idioma raíz
Pali
Source
https://suttacentral.net/
Número de publicación
sc-en-ja-h-t-francis-r-a-neil

PTS vp Pali 479 “How fares it with you,” etc.—The Master told this tale while dwelling in Jetavana, concerning a certain she-goat. At one time the Elder Moggallana lived in a dwelling with one door, in a mountain enclosure, surrounded by hills. His covered walk was close by the door. Some goatherds thought the enclosure would be a good place for their goats, so they drove them in and lived there at their pleasure. One day they came in the evening, took all the goats, and went away: but one she-goat had wandered far, and not seeing the goats departing, she was left behind. Later, as she was departing, a certain panther saw her, and thinking to eat her stood by the door of the enclosure. She looked all round, and saw the panther. “He is there because he wishes to kill and eat me,” she thought; “if I turn and run, my life is lost; I must play the man,” and so she tosses her horns, and sprang straight at him with all her might. She escaped his grip, though he was quivering with the thought of catching her: then running at full speed she came up with the other goats. The Elder observed how all the animals had behaved: next day he went and told the Tathagata, “So, lord, this she-goat performed a feat by her readiness in device, and escaped from the panther.” The Master answered, “Moggallana, the panther failed to catch her this time, but once before he killed her though she cried out, and ate her.” Then at Moggallana’s request, he told an old tale.

Once upon a time the Bodhisatta was born in a certain village of the Magadha kingdom, in a wealthy family. When he grew up, he renounced desires and adopted the religious life, reaching the perfection of meditation. After dwelling long in the Himalaya, he came to Rajagaha for salt and vinegar, and dwelt in a hut of leaves which he made in a mountain enclosure. Just as in the introductory story, the goatherds drove their goats thither: and in the same way, one day as a single she-goat was going out later than the rest, a panther waited by the door, thinking to eat her. When she saw him, she thought, “My life is forfeit: by some means I must get him into pleasant and kindly talk, and so soften his heart PTS vp Pali 480 and save my life.” Beginning a friendly talk with him from some distance, she spoke the first stanza—

How fares it with you, uncle? and is it well with you?
My mother sends her kind regards: and I’m your friend so true.

Hearing her, the panther thought, “This baggage would beguile me by calling me “uncle”: she does not know how hard I am;” and so he spoke the second stanza—

You’ve trod upon my tail, miss goat, and done me injury:
And you think by saying “Uncle” that you can go scot-free. PTS vp En 286

When she heard him, she said, “O uncle, don’t talk in that way,” and spoke the third stanza—

I faced you as I came, good Sir, you face me as you sit:
Your tail is all behind you: how could I tread on it?

He answered, “What do you say, she-goat? is there any place where my tail might not be?” and so he spoke the fourth stanza—

PTS vp Pali 481 As far as four great continents with seas and mountains spread,
My tail extends: how could you fail on such a tail to tread?

The she-goat; when she heard this, thought, “This wicked one is not attracted by soft words: I will answer him as an enemy,” and so she spoke the fifth stanza—

Your villain’s tail is long, I know, for I had warning fair:
Parents and brothers told me so: but I flew through the air.

Then he said, “I know you came through the air: but as you came, you spoilt my food by your way of coming,” and so he spoke the sixth stanza—

The sight of you, miss goat, on high, the air a-flying through,
Frightened a herd of deer: and so my food was spoilt by you.

Hearing this, the goat in fear of death could bring no other excuse, but cried out, “Uncle, do not commit such cruelty; spare my life.” But though she cried out, the other seized her by the shoulder, killed her and ate her.

’Twas thus the she-goat cried for grace: but blood must satisfy
The beast that grips her throat; the bad will shew no courtesy.

Conduct, nor right, nor courtesy, the bad man will display;
He hates the good: to face him then ’Tis best in open fray.

These are two stanzas inspired by Perfect Wisdom.

PTS vp Pali 482 A holy ascetic saw the whole matter of the two animals.

After this lesson, the Master identified the Birth: “At that time the she-goat and the panther were the she-goat and the panther of to-day, the holy ascetic was myself.”

10. Dīpijātaka
10. Dīpijātaka
10. Dīpijātaka

“Khamanīyaṁ yāpanīyaṁ, kacci mātula te sukhaṁ; Sukhaṁ te ammā avaca, sukhakāmāva te mayaṁ”. *sukhakāmāva → sukhakāmā hi (bj, sya1ed, sya2ed, pts-vp-pli1)

“Khamanīyaṁ yāpanīyaṁ,
kacci mātula te sukhaṁ;
Sukhaṁ te ammā avaca,
sukhakāmāva te mayaṁ”. *sukhakāmāva → sukhakāmā hi (bj, sya1ed, sya2ed, pts-vp-pli1)

“Khamanīyaṁ yāpanīyaṁ, kacci mātula te sukhaṁ; Sukhaṁ te ammā avaca, sukhakāmāva te mayaṁ”. *sukhakāmāva → sukhakāmā hi (bj, sya1ed, sya2ed, pts-vp-pli1)

“Naṅguṭṭhaṁ me avakkamma, *avakkamma → apakkamma (sya1ed, sya2ed, mr)Heṭhayitvāna eḷike; *Heṭhayitvāna → pothayitvāna (mr) | eḷike → eḷaki (sya1ed, sya2ed); eḷiki (pts-vp-pli1)Sājja mātulavādena, Muñcitabbā nu maññasi”.

“Naṅguṭṭhaṁ me avakkamma, *avakkamma → apakkamma (sya1ed, sya2ed, mr)
Heṭhayitvāna eḷike; *Heṭhayitvāna → pothayitvāna (mr) | eḷike → eḷaki (sya1ed, sya2ed); eḷiki (pts-vp-pli1)
Sājja mātulavādena,
Muñcitabbā nu maññasi”.

“Naṅguṭṭhaṁ me avakkamma, *avakkamma → apakkamma (sya1ed, sya2ed, mr)Heṭhayitvāna eḷike; *Heṭhayitvāna → pothayitvāna (mr) | eḷike → eḷaki (sya1ed, sya2ed); eḷiki (pts-vp-pli1)Sājja mātulavādena, Muñcitabbā nu maññasi”.

“Puratthāmukho nisinnosi, Ahaṁ te mukhamāgatā; Pacchato tuyhaṁ naṅguṭṭhaṁ, Kathaṁ khvāhaṁ avakkamiṁ”. *avakkamiṁ → apakkamiṁ (mr)

“Puratthāmukho nisinnosi,
Ahaṁ te mukhamāgatā;
Pacchato tuyhaṁ naṅguṭṭhaṁ,
Kathaṁ khvāhaṁ avakkamiṁ”. *avakkamiṁ → apakkamiṁ (mr)

“Puratthāmukho nisinnosi, Ahaṁ te mukhamāgatā; Pacchato tuyhaṁ naṅguṭṭhaṁ, Kathaṁ khvāhaṁ avakkamiṁ”. *avakkamiṁ → apakkamiṁ (mr)

“Yāvatā caturo dīpā, sasamuddā sapabbatā; Tāvatā mayhaṁ naṅguṭṭhaṁ, kathaṁ kho tvaṁ vivajjayi”.

“Yāvatā caturo dīpā,
sasamuddā sapabbatā;
Tāvatā mayhaṁ naṅguṭṭhaṁ,
kathaṁ kho tvaṁ vivajjayi”.

“Yāvatā caturo dīpā, sasamuddā sapabbatā; Tāvatā mayhaṁ naṅguṭṭhaṁ, kathaṁ kho tvaṁ vivajjayi”.

“Pubbeva metamakkhiṁsu, *metamakkhiṁsu → metaṁ akkhaṁsu (bj, pts-vp-pli1); metaṁ akkhiṁsu (sya1ed, sya2ed)mātā pitā ca bhātaro; Dīghaṁ duṭṭhassa naṅguṭṭhaṁ, sāmhi vehāyasāgatā”.

“Pubbeva metamakkhiṁsu, *metamakkhiṁsu → metaṁ akkhaṁsu (bj, pts-vp-pli1); metaṁ akkhiṁsu (sya1ed, sya2ed)
mātā pitā ca bhātaro;
Dīghaṁ duṭṭhassa naṅguṭṭhaṁ,
sāmhi vehāyasāgatā”.

“Pubbeva metamakkhiṁsu, *metamakkhiṁsu → metaṁ akkhaṁsu (bj, pts-vp-pli1); metaṁ akkhiṁsu (sya1ed, sya2ed)mātā pitā ca bhātaro; Dīghaṁ duṭṭhassa naṅguṭṭhaṁ, sāmhi vehāyasāgatā”.

“Tañca disvāna āyantiṁ, antalikkhasmi eḷike; Migasaṅgho palāyittha, bhakkho me nāsito tayā”.

“Tañca disvāna āyantiṁ,
antalikkhasmi eḷike;
Migasaṅgho palāyittha,
bhakkho me nāsito tayā”.

“Tañca disvāna āyantiṁ, antalikkhasmi eḷike; Migasaṅgho palāyittha, bhakkho me nāsito tayā”.

“Iccevaṁ vilapantiyā, eḷakiyā ruhagghaso; Galakaṁ anvāvamaddi, natthi duṭṭhe subhāsitaṁ.

“Iccevaṁ vilapantiyā,
eḷakiyā ruhagghaso;
Galakaṁ anvāvamaddi,
natthi duṭṭhe subhāsitaṁ.

“Iccevaṁ vilapantiyā, eḷakiyā ruhagghaso; Galakaṁ anvāvamaddi, natthi duṭṭhe subhāsitaṁ.

Neva duṭṭhe nayo atthi, Na dhammo na subhāsitaṁ; Nikkamaṁ duṭṭhe yuñjetha, So ca sabbhiṁ na rañjatī”ti.

Neva duṭṭhe nayo atthi,
Na dhammo na subhāsitaṁ;
Nikkamaṁ duṭṭhe yuñjetha,
So ca sabbhiṁ na rañjatī”ti.

Neva duṭṭhe nayo atthi, Na dhammo na subhāsitaṁ; Nikkamaṁ duṭṭhe yuñjetha, So ca sabbhiṁ na rañjatī”ti.

Dīpijātakaṁ dasamaṁ.

Dīpijātakaṁ dasamaṁ.

Dīpijātakaṁ dasamaṁ.

Aṭṭhakanipātaṁ niṭṭhitaṁ.

Aṭṭhakanipātaṁ niṭṭhitaṁ.

Aṭṭhakanipātaṁ niṭṭhitaṁ.

Tassuddānaṁ

Tassuddānaṁ

Tassuddānaṁ

Parisuddhā manāvilā vatthadharā, Bakarājassa kāyuraṁ daṇḍavaro; Atha aṅgāra cetiya devilinā, Atha āditta gaṅgā daseḷakināti.

Parisuddhā manāvilā vatthadharā,
Bakarājassa kāyuraṁ daṇḍavaro;
Atha aṅgāra cetiya devilinā,
Atha āditta gaṅgā daseḷakināti.

Parisuddhā manāvilā vatthadharā, Bakarājassa kāyuraṁ daṇḍavaro; Atha aṅgāra cetiya devilinā, Atha āditta gaṅgā daseḷakināti.

AnteriorImposibleJa 425·Aṭṭhānajātaka“Haz que el Ganges se calme”—El Maestro contó este relato mientras moraba en Jetavana, acerca de un Hermano reincidente. El Maestro le preguntó: “¿Es…SiguienteEl buitreJa 427·Gijjhajātaka“Formado de troncos ásperos;”—Esta historia la contó el Maestro en Jetavana acerca de un Hermano desobediente.
Gestionar consentimiento

🍪 En KarunaPura usamos cookies para ofrecerte una experiencia más consciente y respetuosa.

Funcionales Siempre activo
Estas cookies son esenciales para el funcionamiento básico de la web y no se pueden desactivar.
Permiten recordar tus ajustes y preferencias para que tu experiencia sea más fluida.
El almacenamiento o acceso técnico es necesario para la finalidad legítima de almacenar preferencias no solicitadas por el abonado o usuario.
Estadísticas
El almacenamiento o acceso técnico que es utilizado exclusivamente con fines estadísticos. Nos ayudan a entender cómo se usa el sitio de forma anónima, para seguir mejorando.
Marketing
Se utilizan para ofrecer contenido personalizado y relevante según tu comportamiento de navegación.
  • Administrar opciones
  • Gestionar los servicios
  • Gestionar {vendor_count} proveedores
  • Leer más sobre estos propósitos
Ver preferencias
  • {title}
  • {title}
  • {title}