Born From the Beloved

So I have heard.*King Pasenadi had what seems to be his first conversation and conversion with the Buddha in SN 3.1. However, it would seem his faith was still weak, as he is frustrated by the devotion of his chief queen, Mallikā (“Jasmine”). Ultimately, her wise counsel persuades him. Similar conversations with Mallikā on attachment to loved ones are found at SN 3.8 and Ud 5.1. King Pasenadi’s committment to non-attachment was sorely tested with the birth of a daughter (SN 3.16), and when Mallikā passed away (AN 5.49). 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 staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

So I have heard.*King Pasenadi had what seems to be his first conversation and conversion with the Buddha in SN 3.1. However, it would seem his faith was still weak, as he is frustrated by the devotion of his chief queen, Mallikā (“Jasmine”). Ultimately, her wise counsel persuades him. Similar conversations with Mallikā on attachment to loved ones are found at SN 3.8 and Ud 5.1. King Pasenadi’s committment to non-attachment was sorely tested with the birth of a daughter (SN 3.16), and when Mallikā passed away (AN 5.49).Evaṁ me sutaṁ—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 staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Now at that time a certain householder’s dear and beloved only child passed away. After their death he didn’t feel like working or eating.*An unusual use of paṭibhāti (“feel like”); commentary glosses ruccati. He would go to the cremation ground and wail, “Where are you, my only child? Where are you, my only child?”

Tena kho pana samayena aññatarassa gahapatissa ekaputtako piyo manāpo kālaṅkato hoti. Tassa kālaṅkiriyāya neva kammantā paṭibhanti na bhattaṁ paṭibhāti. So āḷāhanaṁ gantvā kandati: “kahaṁ, ekaputtaka, kahaṁ, ekaputtakā”ti.

Now at that time a certain householder’s dear and beloved only child passed away. Tena kho pana samayena aññatarassa gahapatissa ekaputtako piyo manāpo kālaṅkato hoti. After their death he didn’t feel like working or eating.*An unusual use of paṭibhāti (“feel like”); commentary glosses ruccati.Tassa kālaṅkiriyāya neva kammantā paṭibhanti na bhattaṁ paṭibhāti. He would go to the cremation ground and wail, So āḷāhanaṁ gantvā kandati: “Where are you, my only child? Where are you, my only child?” “kahaṁ, ekaputtaka, kahaṁ, ekaputtakā”ti.

Then he went to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Your faculties, householder, are those of one who is unstable in their own mind; there is a deterioration in your faculties.”

Atha kho so gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ gahapatiṁ bhagavā etadavoca: “na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan”ti.

Then he went to the Buddha, bowed, and sat down to one side. The Buddha said to him, Atha kho so gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ gahapatiṁ bhagavā etadavoca: “Your faculties, householder, are those of one who is unstable in their own mind; there is a deterioration in your faculties.” “na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan”ti.

“And how, sir, could there be no deterioration of my faculties? For my dear and beloved only child has passed away. Since their death I haven’t felt like working or eating. I go to the cremation ground and wail: ‘Where are you, my only child? Where are you, my only child?’”

“Kiñhi me, 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, indriyānaṁ nāññathattaṁ bhavissati; mayhañhi, bhante, ekaputto piyo manāpo kālaṅkato. Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti. Sohaṁ āḷāhanaṁ gantvā kandāmi: ‘kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’”ti.

“And how, sir, could there be no deterioration of my faculties? “Kiñhi me, 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, indriyānaṁ nāññathattaṁ bhavissati; For my dear and beloved only child has passed away. mayhañhi, bhante, ekaputto piyo manāpo kālaṅkato. Since their death I haven’t felt like working or eating. Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti. I go to the cremation ground and wail: Sohaṁ āḷāhanaṁ gantvā kandāmi: ‘Where are you, my only child? Where are you, my only child?’” ‘kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’”ti.

“That’s so true, householder! That’s so true, householder! For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.”

“Evametaṁ, gahapati, evametaṁ, gahapati.*evametaṁ, gahapati → evameva gahapati (bj sakideva); evametaṁ gahapati (pts1ed sakideva) Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti.

“That’s so true, householder! That’s so true, householder! “Evametaṁ, gahapati, evametaṁ, gahapati.*evametaṁ, gahapati → evameva gahapati (bj sakideva); evametaṁ gahapati (pts1ed sakideva)For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.” Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti.

“Sir, who on earth could ever think such a thing! For our loved ones are a source of joy and happiness.” Disagreeing with the Buddha’s statement, rejecting it, he rose from his seat and left.

“Kassa kho nāmetaṁ, bhante, evaṁ bhavissati:*Kassa kho → kissa nu kho (bj); tassa kho (sya-all) ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti? Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā”ti. Atha kho so gahapati bhagavato bhāsitaṁ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkāmi.

“Sir, who on earth could ever think such a thing! “Kassa kho nāmetaṁ, bhante, evaṁ bhavissati:*Kassa kho → kissa nu kho (bj); tassa kho (sya-all)‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti? For our loved ones are a source of joy and happiness.” Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā”ti. Disagreeing with the Buddha’s statement, rejecting it, he rose from his seat and left. Atha kho so gahapati bhagavato bhāsitaṁ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkāmi.

Now at that time several gamblers were playing dice not far from the Buddha. That householder approached them and told them what had happened.

Tena kho pana samayena sambahulā akkhadhuttā bhagavato avidūre akkhehi dibbanti. Atha kho so gahapati yena te akkhadhuttā tenupasaṅkami; upasaṅkamitvā akkhadhutte etadavoca: “idhāhaṁ, bhonto, yena samaṇo gotamo tenupasaṅkamiṁ; upasaṅkamitvā samaṇaṁ gotamaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, bhonto, samaṇo gotamo etadavoca: ‘na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan’ti. Evaṁ vutte, ahaṁ, bhonto, samaṇaṁ gotamaṁ etadavocaṁ: ‘kiñhi me, bhante, indriyānaṁ nāññathattaṁ bhavissati; mayhañhi, bhante, ekaputtako piyo manāpo kālaṅkato. Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti. Sohaṁ āḷāhanaṁ gantvā kandāmi— kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’ti. ‘Evametaṁ, gahapati, evametaṁ, gahapati. Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. ‘Kassa kho nāmetaṁ, bhante, evaṁ bhavissati— piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā? Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā’ti. Atha khvāhaṁ, bhonto, samaṇassa gotamassa bhāsitaṁ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkamin”ti.

Now at that time several gamblers were playing dice not far from the Buddha. Tena kho pana samayena sambahulā akkhadhuttā bhagavato avidūre akkhehi dibbanti. That householder approached them and told them what had happened. Atha kho so gahapati yena te akkhadhuttā tenupasaṅkami; upasaṅkamitvā akkhadhutte etadavoca: “idhāhaṁ, bhonto, yena samaṇo gotamo tenupasaṅkamiṁ; upasaṅkamitvā samaṇaṁ gotamaṁ abhivādetvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinnaṁ kho maṁ, bhonto, samaṇo gotamo etadavoca: ‘na kho te, gahapati, sake citte ṭhitassa indriyāni, atthi te indriyānaṁ aññathattan’ti. Evaṁ vutte, ahaṁ, bhonto, samaṇaṁ gotamaṁ etadavocaṁ: ‘kiñhi me, bhante, indriyānaṁ nāññathattaṁ bhavissati; mayhañhi, bhante, ekaputtako piyo manāpo kālaṅkato. Tassa kālaṅkiriyāya neva kammantā paṭibhanti, na bhattaṁ paṭibhāti. Sohaṁ āḷāhanaṁ gantvā kandāmi—kahaṁ, ekaputtaka, kahaṁ, ekaputtakā’ti. ‘Evametaṁ, gahapati, evametaṁ, gahapati. Piyajātikā hi, gahapati, sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. ‘Kassa kho nāmetaṁ, bhante, evaṁ bhavissati—piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā? Piyajātikā hi kho, bhante, ānandasomanassā piyappabhavikā’ti. Atha khvāhaṁ, bhonto, samaṇassa gotamassa bhāsitaṁ anabhinanditvā paṭikkositvā uṭṭhāyāsanā pakkamin”ti.

“That’s so true, householder! That’s so true, householder! For our loved ones are a source of joy and happiness.”

“Evametaṁ, gahapati, evametaṁ, gahapati. Piyajātikā hi, gahapati, ānandasomanassā piyappabhavikā”ti.

“That’s so true, householder! That’s so true, householder! “Evametaṁ, gahapati, evametaṁ, gahapati. For our loved ones are a source of joy and happiness.” Piyajātikā hi, gahapati, ānandasomanassā piyappabhavikā”ti.

Eventually that topic of discussion reached the royal compound.*Also a scene for gossip in AN 3.60 and AN 10.45. Then King Pasenadi addressed Queen Mallikā,*In addition to the conversations on the theme of attachment to loved ones, unrelated incidents with Mallikā appear at AN 4.197, Bu Pc 53:1.1, and Bu Pc 83:1.2.7. She is listed as an eminent lay disciple (AN 8.91–117:1.1) and maintained a monastery for philosophical debates (MN 78:1.3). This is what we know of her from early texts, while later Jātakas and other scriptures tell many colorful tales about her and her unique marriage. | Śvetāmbara Jains hold that, in the far distant past, the nineteenth founding teacher (tīrthaṅkara) was the lady Malli (Triṣaṣṭiśalākāpuruṣacaritra 6.6). Perhaps the Buddhist stories of the wise lady Mallikā helped inspire this legend. “Mallika, your ascetic Gotama said this: ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”

Atha kho idaṁ kathāvatthuKathāvatthuLibro del Abhidhamma Piṭaka. Abreviatura estándar: Kv. Recoge debates doctrinales y refutaciones de posiciones atribuidas a otras escuelas budistas tempranas.Ver en el glosario anupubbena rājantepuraṁ pāvisi. Atha kho rājā pasenadi kosalo mallikaṁ deviṁ āmantesi: “idaṁ te, mallike, samaṇena gotamena bhāsitaṁ: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.

Eventually that topic of discussion reached the royal compound.*Also a scene for gossip in AN 3.60 and AN 10.45.Atha kho idaṁ kathāvatthuKathāvatthuLibro del Abhidhamma Piṭaka. Abreviatura estándar: Kv. Recoge debates doctrinales y refutaciones de posiciones atribuidas a otras escuelas budistas tempranas.Ver en el glosario anupubbena rājantepuraṁ pāvisi. Then King Pasenadi addressed Queen Mallikā,*In addition to the conversations on the theme of attachment to loved ones, unrelated incidents with Mallikā appear at AN 4.197, Bu Pc 53:1.1, and Bu Pc 83:1.2.7. She is listed as an eminent lay disciple (AN 8.91–117:1.1) and maintained a monastery for philosophical debates (MN 78:1.3). This is what we know of her from early texts, while later Jātakas and other scriptures tell many colorful tales about her and her unique marriage. | Śvetāmbara Jains hold that, in the far distant past, the nineteenth founding teacher (tīrthaṅkara) was the lady Malli (Triṣaṣṭiśalākāpuruṣacaritra 6.6). Perhaps the Buddhist stories of the wise lady Mallikā helped inspire this legend.Atha kho rājā pasenadi kosalo mallikaṁ deviṁ āmantesi: “Mallika, your ascetic Gotama said this: “idaṁ te, mallike, samaṇena gotamena bhāsitaṁ: ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’” ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.

“No matter what the ascetic Gotama says, Mallikā agrees with him: ‘If that’s what the Buddha said, great king, then that’s how it is.’ You’re just like a pupil who agrees with everything their tutor says. Go away, Mallikā, get out of here!”

“Evameva panāyaṁ mallikā yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodati: ‘Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ evametan’ti. Seyyathāpi 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, yaññadeva ācariyo antevāsissa bhāsati taṁ tadevassa antevāsī abbhanumodati: ‘evametaṁ, ācariyaācariyaMaestro; mentor. Ver kalyāṇamitta. Este término no es un título, ni se usa específicamente para monásticos, sino que se refiere a cualquier persona en un rol de enseñanza.Ver en el glosario, evametaṁ, ācariyā’ti. Evameva kho tvaṁ, mallike, yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodasi: ‘Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ evametan’ti. Cara pire, mallike, vinassā”ti.

“No matter what the ascetic Gotama says, Mallikā agrees with him: “Evameva panāyaṁ mallikā yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodati: ‘If that’s what the Buddha said, great king, then that’s how it is.’ ‘Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ evametan’ti. You’re just like a pupil who agrees with everything their tutor says. Seyyathāpi 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, yaññadeva ācariyo antevāsissa bhāsati taṁ tadevassa antevāsī abbhanumodati: ‘evametaṁ, ācariyaācariyaMaestro; mentor. Ver kalyāṇamitta. Este término no es un título, ni se usa específicamente para monásticos, sino que se refiere a cualquier persona en un rol de enseñanza.Ver en el glosario, evametaṁ, ācariyā’ti. Evameva kho tvaṁ, mallike, yaññadeva samaṇo gotamo bhāsati taṁ tadevassa abbhanumodasi: ‘Sacetaṁ, mahārāja, bhagavatā bhāsitaṁ evametan’ti. Go away, Mallikā, get out of here!” Cara pire, mallike, vinassā”ti.

Then Queen Mallikā addressed the brahmin Nāḷijaṅgha, “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. And then say: ‘Sir, did the Buddha make this statement: “Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress”?’ Remember well how the Buddha answers and tell it to me. For Realized Ones say nothing that is not so.”

Atha kho mallikā devī nāḷijaṅghaṁ brāhmaṇaṁ āmantesi: “ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘mallikā, bhante, devī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti; evañca vadehi: ‘bhāsitā nu kho, bhante, bhagavatā esā vācā— piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. Yathā te bhagavā byākaroti taṁ sādhukaṁ uggahetvā mama āroceyyāsi. Na hi tathāgatā vitathaṁ bhaṇantī”ti.

Then Queen Mallikā addressed the brahmin Nāḷijaṅgha, Atha kho mallikā devī nāḷijaṅghaṁ brāhmaṇaṁ āmantesi: “Please, brahmin, go to the Buddha, and in my name bow with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably. “ehi tvaṁ, brāhmaṇa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘mallikā, bhante, devī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti; And then say: evañca vadehi: ‘Sir, did the Buddha make this statement: ‘bhāsitā nu kho, bhante, bhagavatā esā vācā—“Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress”?’ piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti. Remember well how the Buddha answers and tell it to me. Yathā te bhagavā byākaroti taṁ sādhukaṁ uggahetvā mama āroceyyāsi. For Realized Ones say nothing that is not so.” Na hi tathāgatā vitathaṁ bhaṇantī”ti.

“Yes, ma’am,” he replied. He went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, “Worthy Gotama, Queen Mallikā bows with her head to your feet. She asks if you are healthy and well, nimble, strong, and living comfortably. And she asks whether the Buddha made this statement: ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”

“Evaṁ, bhotī”ti kho nāḷijaṅgho brāhmaṇo mallikāya deviyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho nāḷijaṅgho brāhmaṇo bhagavantaṁ etadavoca: “mallikā, bho gotama, devī bhoto gotamassa pāde sirasā vandati; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; evañca vadeti: ‘bhāsitā nu kho, bhante, bhagavatā esā vācā— piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.

“Yes, ma’am,” he replied. He went to the Buddha and exchanged greetings with him. “Evaṁ, bhotī”ti kho nāḷijaṅgho brāhmaṇo mallikāya deviyā paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho nāḷijaṅgho brāhmaṇo bhagavantaṁ etadavoca: “Worthy Gotama, Queen Mallikā bows with her head to your feet. She asks if you are healthy and well, nimble, strong, and living comfortably. “mallikā, bho gotama, devī bhoto gotamassa pāde sirasā vandati; appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; And she asks whether evañca vadeti: the Buddha made this statement: ‘bhāsitā nu kho, bhante, bhagavatā esā vācā—‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’” piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.

“That’s right, brahmin, that’s right! For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.

“Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa. Piyajātikā hi, brāhmaṇa, sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.

“That’s right, brahmin, that’s right! “Evametaṁ, brāhmaṇa, evametaṁ, brāhmaṇa. For our loved ones are a source of sorrow, lamentation, pain, sadness, and distress. Piyajātikā hi, brāhmaṇa, sokaparidevadukkhadomanassupāyāsā piyappabhavikāti.

And here’s a way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress. Once upon a time right here in Sāvatthī a certain woman’s mother passed away. And because of that she went mad and lost her mind. She went from street to street and from square to square saying, ‘Has anyone seen my mother? Has anyone seen my mother?’

Tadamināpetaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā. Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi. Sā tassā kālakiriyāya ummattikā khittacittā rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha:*rathikāya rathikaṁ → rathiyāya rathiyaṁ (bj, sya-all, km, pts1ed) ‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti?*addassatha → addasatha (bj, pts1ed); adassatha (sya-all)

And here’s a way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress. Tadamināpetaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā. Once upon a time right here in Sāvatthī a certain woman’s mother passed away. Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā mātā kālamakāsi. And because of that she went mad and lost her mind. She went from street to street and from square to square saying, Sā tassā kālakiriyāya ummattikā khittacittā rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha:*rathikāya rathikaṁ → rathiyāya rathiyaṁ (bj, sya-all, km, pts1ed)‘Has anyone seen my mother? Has anyone seen my mother?’ ‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti?*addassatha → addasatha (bj, pts1ed); adassatha (sya-all)

Once upon a time right here in Sāvatthī a certain woman’s father … brother … sister … son … daughter … husband passed away. And because of that she went mad and lost her mind. She went from street to street and from square to square saying, ‘Has anyone seen my husband? Has anyone seen my husband?’

Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā pitā kālamakāsi … bhātā kālamakāsi … bhaginī kālamakāsi … putto kālamakāsi … dhītā kālamakāsi … sāmiko kālamakāsi. Sā tassa kālakiriyāya ummattikā khittacittā rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: ‘api me sāmikaṁ addassatha, api me sāmikaṁ addassathā’ti?

Once upon a time right here in Sāvatthī a certain woman’s father … Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarissā itthiyā pitā kālamakāsi … brother … bhātā kālamakāsi … sister … bhaginī kālamakāsi … son … putto kālamakāsi … daughter … dhītā kālamakāsi … husband passed away. sāmiko kālamakāsi. And because of that she went mad and lost her mind. She went from street to street and from square to square saying, Sā tassa kālakiriyāya ummattikā khittacittā rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: ‘Has anyone seen my husband? Has anyone seen my husband?’ ‘api me sāmikaṁ addassatha, api me sāmikaṁ addassathā’ti?

Once upon a time right here in Sāvatthī a certain man’s mother … father … brother … sister … son … daughter … wife passed away. And because of that he went mad and lost his mind. He went from street to street and from square to square saying, ‘Has anyone seen my wife? Has anyone seen my wife?’

Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi. So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: ‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti? Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi … bhātā kālamakāsi … bhaginī kālamakāsi … putto kālamakāsi … dhītā kālamakāsi … pajāpati kālamakāsi. So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: ‘api me pajāpatiṁ addassatha, api me pajāpatiṁ addassathā’ti?

Once upon a time right here in Sāvatthī a certain man’s mother … Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa mātā kālamakāsi. So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: ‘api me mātaraṁ addassatha, api me mātaraṁ addassathā’ti? Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikāti. father … Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarassa purisassa pitā kālamakāsi … brother … bhātā kālamakāsi … sister … bhaginī kālamakāsi … son … putto kālamakāsi … daughter … dhītā kālamakāsi … wife passed away. pajāpati kālamakāsi. And because of that he went mad and lost his mind. He went from street to street and from square to square saying, So tassā kālakiriyāya ummattako khittacitto rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ upasaṅkamitvā evamāha: ‘Has anyone seen my wife? Has anyone seen my wife?’ ‘api me pajāpatiṁ addassatha, api me pajāpatiṁ addassathā’ti?

Once upon a time right here in Sāvatthī a certain woman went to live with her relative’s family. But her relatives wanted to divorce her from her husband and give her to another, who she didn’t want. So she told her husband about this. But he cut her in two and disemboweled himself, thinking, ‘We shall be together after death.’ That’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.”

Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṁ agamāsi. Tassā te ñātakā sāmikaṁ acchinditvā aññassa dātukāmā.*sāmikaṁ → sāmikā (bj) Sā ca taṁ na icchati. Atha kho sā itthī sāmikaṁ etadavoca: ‘ime, maṁ, ayyaputta, ñātakā tvaṁ acchinditvā aññassa dātukāmā.*tvaṁ → tayā (bj); taṁ (si, sya-all, km, pts1ed) | maṁ → mama (sya-all, km) Ahañca taṁ na icchāmī’ti. Atha kho so puriso taṁ itthiṁ dvidhā chetvā attānaṁ upphālesi:*upphālesi → opādesi (bj); uppāṭesi (si, pts1ed); ophāresi (mr) ‘ubho pecca bhavissāmā’ti. Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti.

Once upon a time right here in Sāvatthī a certain woman went to live with her relative’s family. Bhūtapubbaṁ, brāhmaṇa, imissāyeva sāvatthiyā aññatarā itthī ñātikulaṁ agamāsi. But her relatives wanted to divorce her from her husband and give her to another, Tassā te ñātakā sāmikaṁ acchinditvā aññassa dātukāmā.*sāmikaṁ → sāmikā (bj)who she didn’t want. Sā ca taṁ na icchati. So she told her husband about this. Atha kho sā itthī sāmikaṁ etadavoca: ‘ime, maṁ, ayyaputta, ñātakā tvaṁ acchinditvā aññassa dātukāmā.*tvaṁ → tayā (bj); taṁ (si, sya-all, km, pts1ed) | maṁ → mama (sya-all, km)Ahañca taṁ na icchāmī’ti. But he cut her in two and disemboweled himself, thinking, Atha kho so puriso taṁ itthiṁ dvidhā chetvā attānaṁ upphālesi:*upphālesi → opādesi (bj); uppāṭesi (si, pts1ed); ophāresi (mr)‘We shall be together after death.’ ‘ubho pecca bhavissāmā’ti. That’s another way to understand how our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.” Imināpi kho etaṁ, brāhmaṇa, pariyāyena veditabbaṁ yathā piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā”ti.

Then Nāḷijaṅgha the brahmin, having approved and agreed with what the Buddha said, rose from his seat, went to Queen Mallikā, and told her of all they had discussed. Then Queen Mallikā approached King Pasenadi and said to him, “What do you think, great king? Do you love Princess Vajirī?”*She was probably the daughter born to Pasenadi and Mallikā in SN 3.16.

Atha kho nāḷijaṅgho brāhmaṇo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena mallikā devī tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo taṁ sabbaṁ mallikāya deviyā ārocesi. Atha kho mallikā devī yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: “Taṁ kiṁ maññasi, mahārāja, piyā te vajirī kumārī”ti?

Then Nāḷijaṅgha the brahmin, having approved and agreed with what the Buddha said, rose from his seat, went to Queen Mallikā, and told her of all they had discussed. Then Queen Mallikā approached King Pasenadi and said to him, Atha kho nāḷijaṅgho brāhmaṇo bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā yena mallikā devī tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo taṁ sabbaṁ mallikāya deviyā ārocesi. Atha kho mallikā devī yena rājā pasenadi kosalo tenupasaṅkami; upasaṅkamitvā rājānaṁ pasenadiṁ kosalaṁ etadavoca: “What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, Do you love Princess Vajirī?”*She was probably the daughter born to Pasenadi and Mallikā in SN 3.16.piyā te vajirī kumārī”ti?

“What do you think, great king? If she were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?”

“Taṁ kiṁ maññasi, mahārāja, vajiriyā te kumāriyā vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?

“What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, If she were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?” vajiriyā te kumāriyā vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?

“This is what the Buddha was referring to when he said: ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

“This is what the Buddha was referring to when he said: “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’ ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

What do you think, great king? Do you love Queen Vāsabhā? …

Taṁ kiṁ maññasi, mahārāja, piyā te vāsabhā khattiyā”ti? “Evaṁ, mallike, piyā me vāsabhā khattiyā”ti. “Taṁ kiṁ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? “Vāsabhāya me, mallike, khattiyāya vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

What do you think, great king? Taṁ kiṁ maññasi, mahārāja, Do you love Queen Vāsabhā? … piyā te vāsabhā khattiyā”ti? “Evaṁ, mallike, piyā me vāsabhā khattiyā”ti. “Taṁ kiṁ maññasi, mahārāja, vāsabhāya te khattiyāya vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? “Vāsabhāya me, mallike, khattiyāya vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

Do you love your son, General Viḍūḍabha? …

Taṁ kiṁ maññasi, mahārāja, piyo te viṭaṭūbho senāpatī”ti?*viṭaṭūbho → viḍūḍabho (bj, sya-all, km, pts1ed) “Evaṁ, mallike, piyo me viṭaṭūbho senāpatī”ti. “Taṁ kiṁ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? “Viṭaṭūbhassa me, mallike, senāpatissa vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

Do you love your son, General Viḍūḍabha? … Taṁ kiṁ maññasi, mahārāja, piyo te viṭaṭūbho senāpatī”ti?*viṭaṭūbho → viḍūḍabho (bj, sya-all, km, pts1ed)“Evaṁ, mallike, piyo me viṭaṭūbho senāpatī”ti. “Taṁ kiṁ maññasi, mahārāja, viṭaṭūbhassa te senāpatissa vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti? “Viṭaṭūbhassa me, mallike, senāpatissa vipariṇāmaññathābhāvā jīvitassapi siyā aññathattaṁ, kiṁ pana me na uppajjissanti sokaparidevadukkhadomanassupāyāsā”ti? “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

“What do you think, great king? If I were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?”

“Taṁ kiṁ maññasi, mahārāja, mayhaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?

“What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, If I were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?” mayhaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?

“This is what the Buddha was referring to when he said: ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

“This is what the Buddha was referring to when he said: “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’ ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’ti.

What do you think, great king? Do you love the realms of Kāsi and Kosala?”*Kosala is the native realm of Pasenadi. Kāsi had formerly been an independent kingdom, but was taken over by Pasenadi’s father Mahākosala. Towards the end of the Buddha’s life it was contested between Kosala and Magadha (SN 3.14, SN 3.15). Ultimately it became part of the greater Magadhan empire.

Taṁ kiṁ maññasi, mahārāja, piyā te kāsikosalā”ti?

What do you think, great king? Taṁ kiṁ maññasi, mahārāja, Do you love the realms of Kāsi and Kosala?”*Kosala is the native realm of Pasenadi. Kāsi had formerly been an independent kingdom, but was taken over by Pasenadi’s father Mahākosala. Towards the end of the Buddha’s life it was contested between Kosala and Magadha (SN 3.14, SN 3.15). Ultimately it became part of the greater Magadhan empire.piyā te kāsikosalā”ti?

“Indeed I do, Mallikā. It’s due to the bounty of Kāsi and Kosala that we use sandalwood imported from Kāsi and wear garlands, fragrance, and makeup.”

“Evaṁ, mallike, piyā me kāsikosalā. Kāsikosalānaṁ, mallike, ānubhāvena kāsikacandanaṁ paccanubhoma, mālāgandhavilepanaṁ dhāremā”ti.

“Indeed I do, Mallikā. “Evaṁ, mallike, piyā me kāsikosalā. It’s due to the bounty of Kāsi and Kosala that we use sandalwood imported from Kāsi and wear garlands, fragrance, and makeup.” Kāsikosalānaṁ, mallike, ānubhāvena kāsikacandanaṁ paccanubhoma, mālāgandhavilepanaṁ dhāremā”ti.

“What do you think, great king? If these realms were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?”

“Taṁ kiṁ maññasi, mahārāja, kāsikosalānaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?

“What do you think, great king? “Taṁ kiṁ maññasi, mahārāja, If these realms were to decay and perish, would sorrow, lamentation, pain, sadness, and distress arise in you?” kāsikosalānaṁ te vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?

“This is what the Buddha was referring to when he said: ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’”

“Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.

“This is what the Buddha was referring to when he said: “Idaṁ kho taṁ, mahārāja, tena bhagavatā jānatā passatā arahatā sammāsambuddhena sandhāya bhāsitaṁ: ‘Our loved ones are a source of sorrow, lamentation, pain, sadness, and distress.’” ‘piyajātikā sokaparidevadukkhadomanassupāyāsā piyappabhavikā’”ti.

“It’s incredible, Mallikā, it’s amazing, how far the Buddha sees with penetrating wisdom, it seems to me. Come, Mallikā, rinse my hands.”*I think the king held his hands over a bowl and Mallikā poured water over them.

“Acchariyaṁ, mallike, abbhutaṁ, mallike. Yāvañca so bhagavā paññāya ativijjha maññe passati.*ativijjha maññe → ativijjha paññāya (pts1ed); paṭivijjha paññāya (mr) Ehi, mallike, ācamehī”ti.*ācamehī”ti → ācāmehīti (bj, pts1ed)

“It’s incredible, Mallikā, it’s amazing, “Acchariyaṁ, mallike, abbhutaṁ, mallike. how far the Buddha sees with penetrating wisdom, it seems to me. Yāvañca so bhagavā paññāya ativijjha maññe passati.*ativijjha maññe → ativijjha paññāya (pts1ed); paṭivijjha paññāya (mr)Come, Mallikā, rinse my hands.”*I think the king held his hands over a bowl and Mallikā poured water over them.Ehi, mallike, ācamehī”ti.*ācamehī”ti → ācāmehīti (bj, pts1ed)