Minor Collection

5. Dwelling-Places

Dilemma the Fiftieth. On the Buddha’s After-Doubt

Khuddaka Nikāya

5. Santhavavagga

Dhammadesanāyaappossukkapañha

Minor Collection

5. Dwelling-Places

Dilemma the Fiftieth. On the Buddha’s After-Doubt

Khuddaka Nikāya

5. Santhavavagga

Dhammadesanāyaappossukkapañha

Ruta suttaMil 5.5.10Sutta PiṭakaKhuddaka NikāyaMilindapañha5. Meṇḍakapañha5. SanthavavaggaDhammadesanāyaappossukkapañha

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PTS cs 35 ‘Venerable Nāgasena, your people say:

“The TathāgataTathāgataEl «Realizado», un epíteto frecuente para el Buddha, aunque ocasionalmente también designa a cualquiera de sus discípulos arahant. El sentido es el de alguien que ha realizado o encarnado la verdad en su forma más elevada. El término fue objeto de extensa exégesis en los comentarios.Ver en el glosario gradually, through millions of years, through aeon after aeon, brought his omniscient wisdom to perfection for the sake of the salvation of the great masses of the people.”

‘But on the other hand (they say):

“Just after he had attained to omniscience his PTS vp En 39 heart inclined, not to the proclamation of the Truth, but to rest in peace.”

‘So that, Nāgasena, just as if an archer, or an archer’s pupil, who had practised archery for many days with the object of fighting, should, when the day of the great battle had come, draw back—just so did the Tathāgata, who through countless ages had gradually matured his omniscience for the sake of bringing safe to the shore (of salvation) the great masses of the people, turn back, on the day when that omniscience had been reached, from proclaiming the Truth. just as if a wrestler who through many days had practised wrestling should, when the day of the wrestling match had come, draw back—just so did the Tathāgata, who through countless ages had gradually matured his omniscience for the sake of bringing safe to the shore (of salvation) the great masses of the people, turn back, on the day when that omniscience had been reached, from proclaiming the Truth.

‘Now was it from fear, Nāgasena, that the Tathāgata drew back, or was it from inability to preach, or was it from weakness, or was it because he had not, after all, attained to omniscience? PTS vp Pali 233 What was the reason of this? Tell me, I pray, the reason, that my doubts may be removed. For if for so long a time he had perfected his wisdom with the object of saving the people, then the statement that he hesitated to announce the Truth must be wrong. But if that be true, then the other statement must be false. This too is a double-edged problem, PTS vp En 40 now put to you—a problem profound, a knot hard to unravel—which you have to solve.’

PTS cs 36 ‘The statements in both the passages you quote, O king, are correct. But that his heart inclined, not to the preaching of the truth, but to inaction, was because he saw, on the one hand, how profound and abstruse was the Doctrine, how hard to grasp and understand, how subtle, how difficult to penetrate into; and, on the other, how devoted beings are to the satisfaction of their lusts, how firmly possessed by false notions of Individualism. And so (he wavered) at the thought: “Whom shall I teach? And how can I teach him?"—his mind being directed to the idea of the powers of penetration which beings possessed.

‘Just, O king, as an able physician, when called in to a patient suffering from a complication of diseases, might reflect: “What can be the treatment, what the drug, by which this man’s sickness can be allayed?"—just so, O king, when the Tathāgata called to mind how afflicted were the people by all the kinds of malady which arise from sin, and how profound and abstruse was the Doctrine, how subtle, and how difficult to grasp, then at the thought: “Whom can I teach? And how shall I teach him?” did his heart incline rather to inaction than to preaching—PTS vp Pali 234 his mind being directed to the powers of penetration which beings possessed.

‘And just, O king, as a king, of royal blood, an anointed monarch, when he calls to mind the many PTS vp En 41 people who gain their livelihood in dependence on the king—the sentries and the body-guard, the retinue of courtiers, the trading folk, the soldiers and the royal messengers, the ministers and the nobles —might be exercised at the thought: “How now, in what way, shall I be able to conciliate them all?"—just so when the Tathāgata called to mind how profound and abstruse was the Doctrine, how subtle, and how difficult to grasp, and how devoted beings were to the satisfaction of their lusts, how firmly possessed by false notions of Individualism, then at the thought: “Whom shall I teach? And how shall I teach him?” did his heart incline rather to inaction than to preaching—his mind being directed to the powers of penetration which beings possessed.

PTS cs 37 ‘And this, too, is an inherent necessity in all Tathāgatas that it should be on the request of BrahmābrahmāUn habitante de los cielos no-sensuales de la forma o de lo sin forma. Considerado por sí mismo y por los brahmines como Señor y creador del universo.Ver en el glosario that they should proclaim the DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario. And what is the reason for that? All men in those times, with the ascetics and the monks, the wandering teachers and the Brahmans, were worshippers of Brahmā, reverers of Brahmā, placed their reliance on Brahmā. And therefore, at the thought: “When so powerful and glorious, so famous and renowned, so high and mighty a one has shown himself inclined (to the Dhamma), then will the whole world of gods and men become inclined to it, hold it fitting, have faith in it"—on this ground, O king, the Tathāgatas preached the Dhamma when requested to do so by Brahmā. For just, O king, as what a sovran or a minister of state shows homage to, or offers worship to, that will the rest of mankind, on PTS vp En 42 The ground of the homage of so powerful a personage, show homage to and worship—just so, O king, when Brahmā had paid homage to the Tathāgatas, so would the whole world of gods and men. For the world, O king, is a reverer of what is revered. And that is why Brahmā asks of all Tathāgatas that they should make known the Doctrine, and why, on so being asked, they make it known.’

‘Very good, Nāgasena! the puzzle has been well unravelled, most able has been your exposition. That is so, and I accept it as you say.’

Here ends the problem as to 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’s hesitation to make the Doctrine known.

Here ends the Fifth Chapter.

‘Then shall they preach to him the Truth,
The Truth dispelling every grief,
Which Truth when here a man perceives,
He’s freed from stains, and dies away.’

PTS vp En 43

“BhantebhanteEn los textos pali, se usa como vocativo para dirigirse al Buddha o a un monje budista. En el uso moderno a menudo se emplea también como título.Ver en el glosario nāgasena, tumhe bhaṇatha—‘tathāgatena catūhi ca asaṅkhyeyyehi kappānaṁ satasahassena ca etthantare sabbaññutañāṇaṁ paripācitaṁ mahato janakāyassa samuddharaṇāyā’ti. Puna ca ‘sabbaññutaṁ pattassa appossukkatāya cittaṁ nami, no dhammadesanāyā’ti.

“Bhante nāgasena, tumhe bhaṇatha—

‘tathāgatena catūhi ca asaṅkhyeyyehi kappānaṁ satasahassena ca etthantare sabbaññutañāṇaṁ paripācitaṁ mahato janakāyassa samuddharaṇāyā’ti.

Puna ca ‘sabbaññutaṁ pattassa appossukkatāya cittaṁ nami, no dhammadesanāyā’ti.

Yathā 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, bhante nāgasena, issāso vā issāsantevāsī vā bahuke divase saṅgāmatthāya upāsanaṁ sikkhitvā sampatte mahāyuddhe osakkeyya; evameva kho, bhante nāgasena, tathāgatena catūhi ca asaṅkhyeyyehi kappānaṁ satasahassena ca etthantare sabbaññutañāṇaṁ paripācetvā mahato janakāyassa samuddharaṇāya sabbaññutaṁ pattena dhammadesanāya osakkitaṁ.

Yathā nāma, bhante nāgasena, issāso vā issāsantevāsī vā bahuke divase saṅgāmatthāya upāsanaṁ sikkhitvā sampatte mahāyuddhe osakkeyya;

evameva kho, bhante nāgasena, tathāgatena catūhi ca asaṅkhyeyyehi kappānaṁ satasahassena ca etthantare sabbaññutañāṇaṁ paripācetvā mahato janakāyassa samuddharaṇāya sabbaññutaṁ pattena dhammadesanāya osakkitaṁ.

Yathā vā pana, bhante nāgasena, mallo vā mallantevāsī vā bahuke divase nibbuddhaṁ sikkhitvā sampatte mallayuddhe osakkeyya; evameva kho, bhante nāgasena, tathāgatena catūhi ca asaṅkhyeyyehi kappānaṁ satasahassena ca etthantare sabbaññutañāṇaṁ paripācetvā mahato janakāyassa samuddharaṇāya sabbaññutaṁ pattena dhammadesanāya osakkitaṁ.

Yathā vā pana, bhante nāgasena, mallo vā mallantevāsī vā bahuke divase nibbuddhaṁ sikkhitvā sampatte mallayuddhe osakkeyya;

Kiṁ nu kho, bhante nāgasena, tathāgatena bhayā osakkitaṁ, udāhu apākaṭatāya osakkitaṁ, udāhu dubbalatāya osakkitaṁ, udāhu asabbaññutāya osakkitaṁ, kiṁ tattha kāraṇaṁ, iṅgha me tvaṁ kāraṇaṁ brūhi kaṅkhāvitaraṇāya. Yadi, bhante nāgasena, tathāgatena catūhi ca asaṅkhyeyyehi kappānaṁ satasahassena ca etthantare sabbaññutañāṇaṁ paripācitaṁ mahato janakāyassa samuddharaṇāya, tena hi ‘sabbaññutaṁ pattassa appossukkatāya cittaṁ nami, no dhammadesanāyā’ti yaṁ vacanaṁ, taṁ micchā. Yadi sabbaññutaṁ pattassa appossukkatāya cittaṁ nami no dhammadesanāya, tena hi ‘tathāgatena catūhi ca asaṅkhyeyyehi kappānaṁ satasahassena ca etthantare sabbaññutañāṇaṁ paripācitaṁ mahato janakāyassa samuddharaṇāyā’ti tampi vacanaṁ micchā. Ayampi ubhato koṭiko pañho gambhīro dunnibbeṭho tavānuppatto, so tayā nibbāhitabbo”ti.

Yadi, bhante nāgasena, tathāgatena catūhi ca asaṅkhyeyyehi kappānaṁ satasahassena ca etthantare sabbaññutañāṇaṁ paripācitaṁ mahato janakāyassa samuddharaṇāya, tena hi ‘sabbaññutaṁ pattassa appossukkatāya cittaṁ nami, no dhammadesanāyā’ti yaṁ vacanaṁ, taṁ micchā.

Yadi sabbaññutaṁ pattassa appossukkatāya cittaṁ nami no dhammadesanāya, tena hi ‘tathāgatena catūhi ca asaṅkhyeyyehi kappānaṁ satasahassena ca etthantare sabbaññutañāṇaṁ paripācitaṁ mahato janakāyassa samuddharaṇāyā’ti tampi vacanaṁ micchā.

Ayampi ubhato koṭiko pañho gambhīro dunnibbeṭho tavānuppatto, so tayā nibbāhitabbo”ti.

“Paripācitañca, mahārāja, tathāgatena catūhi ca asaṅkhyeyyehi kappānaṁ satasahassena ca etthantare sabbaññutañāṇaṁ mahato janakāyassa samuddharaṇāya, pattasabbaññutassa ca appossukkatāya cittaṁ nami, no dhammadesanāya. Tañca pana dhammassa gambhīranipuṇaduddasaduranubodhasukhumaduppaṭivedhataṁ sattānañca ālayārāmataṁ sakkāyadiṭṭhiyā daḷhasuggahitatañca disvā ‘kiṁ nu kho, kathaṁ nu kho’ti appossukkatāya cittaṁ nami, no dhammadesanāya, sattānaṁ paṭivedhacintanamānasaṁ yevetaṁ.

Tañca pana dhammassa gambhīranipuṇaduddasaduranubodhasukhumaduppaṭivedhataṁ sattānañca ālayārāmataṁ sakkāyadiṭṭhiyā daḷhasuggahitatañca disvā ‘kiṁ nu kho, kathaṁ nu kho’ti appossukkatāya cittaṁ nami, no dhammadesanāya, sattānaṁ paṭivedhacintanamānasaṁ yevetaṁ.

Yathā, mahārāja, bhisakko sallakatto anekabyādhiparipīḷitaṁ naraṁ upasaṅkamitvā evaṁ cintayati ‘kena nu kho upakkamena katamena vā bhesajjena imassa byādhi vūpasameyyā’ti; evameva kho, mahārāja, tathāgatassa sabbakilesabyādhiparipīḷitaṁ janaṁ dhammassa ca gambhīranipuṇaduddasaduranubodhasukhumaduppaṭivedhataṁ disvā ‘kiṁ nu kho, kathaṁ nu kho’ti appossukkatāya cittaṁ nami, no dhammadesanāya, sattānaṁ paṭivedhacintanamānasaṁ yevetaṁ.

Yathā, mahārāja, bhisakko sallakatto anekabyādhiparipīḷitaṁ naraṁ upasaṅkamitvā evaṁ cintayati ‘kena nu kho upakkamena katamena vā bhesajjena imassa byādhi vūpasameyyā’ti;

evameva kho, mahārāja, tathāgatassa sabbakilesabyādhiparipīḷitaṁ janaṁ dhammassa ca gambhīranipuṇaduddasaduranubodhasukhumaduppaṭivedhataṁ disvā ‘kiṁ nu kho, kathaṁ nu kho’ti appossukkatāya cittaṁ nami, no dhammadesanāya, sattānaṁ paṭivedhacintanamānasaṁ yevetaṁ.

Yathā, mahārāja, rañño khattiyassa muddhāvasittassa dovārikaanīkaṭṭhapārisajjanegamabhaṭabalaamaccarājaññarājūpajīvine jane disvā evaṁ cittamuppajjeyya ‘kiṁ nu kho, kathaṁ nu kho ime saṅgaṇhissāmī’ti;*dovārikaanīkaṭṭhapārisajjanegamabhaṭabalaamaccarājaññarājūpajīvine → … balatthaamacca … (bj, pts-vp-pli1); … valatthaamacca … (maku)evameva kho, mahārāja, tathāgatassa dhammassa gambhīranipuṇaduddasaduranubodhasukhumaduppaṭivedhataṁ sattānañca ālayārāmataṁ sakkāyadiṭṭhiyā daḷhasuggahitatañca disvā ‘kiṁ nu kho, kathaṁ nu kho’ti appossukkatāya cittaṁ nami, no dhammadesanāya, sattānaṁ paṭivedhacintanamānasaṁ yevetaṁ.

evameva kho, mahārāja, tathāgatassa dhammassa gambhīranipuṇaduddasaduranubodhasukhumaduppaṭivedhataṁ sattānañca ālayārāmataṁ sakkāyadiṭṭhiyā daḷhasuggahitatañca disvā ‘kiṁ nu kho, kathaṁ nu kho’ti appossukkatāya cittaṁ nami, no dhammadesanāya, sattānaṁ paṭivedhacintanamānasaṁ yevetaṁ.

Api ca, mahārāja, sabbesaṁ tathāgatānaṁ dhammatā esā, yaṁ brahmunā āyācitā dhammaṁ desenti. Tattha pana kiṅkāraṇaṁ? Ye tena samayena manussā tāpasaparibbājakā samaṇabrāhmaṇā, sabbete brahmadevatā honti brahmagarukā brahmaparāyaṇā, tasmā tassa balavato yasavato ñātassa paññātassa uttarassa accuggatassa onamanena sadevako loko onamissati okappessati adhimuccissatīti iminā ca, mahārāja, kāraṇena tathāgatā brahmunā āyācitā dhammaṁ desenti.

Api ca, mahārāja, sabbesaṁ tathāgatānaṁ dhammatā esā, yaṁ brahmunā āyācitā dhammaṁ desenti.

Tattha pana kiṅkāraṇaṁ?

Ye tena samayena manussā tāpasaparibbājakā samaṇabrāhmaṇā, sabbete brahmadevatā honti brahmagarukā brahmaparāyaṇā, tasmā tassa balavato yasavato ñātassa paññātassa uttarassa accuggatassa onamanena sadevako loko onamissati okappessati adhimuccissatīti iminā ca, mahārāja, kāraṇena tathāgatā brahmunā āyācitā dhammaṁ desenti.

Yathā, mahārāja, koci rājā vā rājamahāmatto vā yassa onamati apacitiṁ karoti, balavatarassa tassa onamanena avasesā janatā onamati apacitiṁ karoti; evameva kho, mahārāja, brahme onamite tathāgatānaṁ sadevako loko onamissati, pūjitapūjako, mahārāja, loko, tasmā so brahmābrahmāUn habitante de los cielos no-sensuales de la forma o de lo sin forma. Considerado por sí mismo y por los brahmines como Señor y creador del universo.Ver en el glosario sabbesaṁ tathāgatānaṁ āyācati dhammadesanāya, tena ca kāraṇena tathāgatā brahmunā āyācitā dhammaṁ desentī”ti. “Sādhu, bhante nāgasena, sunibbeṭhito pañho, atibhadrakaṁ veyyākaraṇaṁ, evametaṁ tathā sampaṭicchāmī”ti.

Yathā, mahārāja, koci rājā vā rājamahāmatto vā yassa onamati apacitiṁ karoti, balavatarassa tassa onamanena avasesā janatā onamati apacitiṁ karoti;

evameva kho, mahārāja, brahme onamite tathāgatānaṁ sadevako loko onamissati, pūjitapūjako, mahārāja, loko, tasmā so brahmā sabbesaṁ tathāgatānaṁ āyācati dhammadesanāya, tena ca kāraṇena tathāgatā brahmunā āyācitā dhammaṁ desentī”ti.

“Sādhu, bhante nāgasena, sunibbeṭhito pañho, atibhadrakaṁ veyyākaraṇaṁ, evametaṁ tathā sampaṭicchāmī”ti.

Dhammadesanāya appossukkapañho dasamo.*Dhammadesanāya appossukkapañho → bhagavato dhammadesanāya appossukabhāvapañho (bj); bhagavato dhammadesanāya appossukkabhāvapañho (maku)

Dhammadesanāya appossukkapañho dasamo.*

Dhammadesanāya appossukkapañho dasamo.*Dhammadesanāya appossukkapañho → bhagavato dhammadesanāya appossukabhāvapañho (bj); bhagavato dhammadesanāya appossukkabhāvapañho (maku)