At Kaṇṇakatthala

So I have heard.*The narrative of this sutta is entertainingly chaotic, with characters appearing and disappearing at random, many of whom are unknown or little-known elsewhere. This is a lifelike impression of how hard it is to maintain a rational dialogue among the comings and goings. Historically it gives a brief but telling character portrait of Viḍūḍabha, the ill-starred prince of Kosala. 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 Ujuññā, in the deer park at Kaṇṇakatthala.*Ujuññā was a Kosalan town at which discussed asceticism with the naked ascetic Kassapa in DN 8. | “Deer parks” were nature reservations where the animals were safe from hunters.

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye.*uruññāyaṁ → ujukāyaṁ (bj); udaññāyaṁ (sya-all, km); ujuññāyaṁ (pts1ed)

So I have heard.*The narrative of this sutta is entertainingly chaotic, with characters appearing and disappearing at random, many of whom are unknown or little-known elsewhere. This is a lifelike impression of how hard it is to maintain a rational dialogue among the comings and goings. Historically it gives a brief but telling character portrait of Viḍūḍabha, the ill-starred prince of Kosala.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 Ujuññā, in the deer park at Kaṇṇakatthala.*Ujuññā was a Kosalan town at which discussed asceticism with the naked ascetic Kassapa in DN 8. | “Deer parks” were nature reservations where the animals were safe from hunters.ekaṁ samayaṁ bhagavā uruññāyaṁ viharati kaṇṇakatthale migadāye.*uruññāyaṁ → ujukāyaṁ (bj); udaññāyaṁ (sya-all, km); ujuññāyaṁ (pts1ed)

Now at that time King Pasenadi of Kosala had arrived at Ujuññā on some business. Then he addressed a man, “Please, my man, 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, King Pasenadi of Kosala will come to see you today when he has finished breakfast.’”

Tena kho pana samayena rājā pasenadi kosalo uruññaṁ anuppatto hoti kenacideva karaṇīyena. Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘rājā, 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, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti; evañca vadehi: ‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti.

Now at that time King Pasenadi of Kosala had arrived at Ujuññā on some business. Tena kho pana samayena rājā pasenadi kosalo uruññaṁ anuppatto hoti kenacideva karaṇīyena. Then he addressed a man, Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: “Please, my man, 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, ambho purisa, yena bhagavā tenupasaṅkama; upasaṅkamitvā mama vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘rājā, 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, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’ti; And then say: evañca vadehi: ‘Sir, King Pasenadi of Kosala will come to see you today when he has finished breakfast.’” ‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti.

“Yes, Your Majesty,” that man replied. He did as the king asked.

“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca: “rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; evañca vadeti: ‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti.

“Yes, Your Majesty,” that man replied. He did as the king asked. “Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso bhagavantaṁ etadavoca: “rājā, bhante, pasenadi kosalo bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchati; evañca vadeti: ‘ajja kira, bhante, rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’”ti.

The sisters Somā and Sakulā heard this.*These sisters were apparently both married to the King and, like his chief queen Mallikā, were devoted to the Buddha. Somā is perhaps the devout laywoman mentioned at AN 8.91–117:1.1, but is probably not the bhikkhunī of the same name mentioned at SN 5.2 and Thig 3.8. Sakulā likewise is probably not the same person as the bhikkhunī mentioned in Thig 5.7 and AN 1.242:1.1. While the meal was being served, they approached the king and said, “Great king, since you are going to the Buddha, please bow in our name with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.”

Assosuṁ kho somā ca bhaginī sakulā ca bhaginī: “ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī”ti. Atha kho somā ca bhaginī sakulā ca bhaginī rājānaṁ pasenadiṁ kosalaṁ bhattābhihāre upasaṅkamitvā etadavocuṁ: “tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.

The sisters Somā and Sakulā heard this.*These sisters were apparently both married to the King and, like his chief queen Mallikā, were devoted to the Buddha. Somā is perhaps the devout laywoman mentioned at AN 8.91–117:1.1, but is probably not the bhikkhunī of the same name mentioned at SN 5.2 and Thig 3.8. Sakulā likewise is probably not the same person as the bhikkhunī mentioned in Thig 5.7 and AN 1.242:1.1.Assosuṁ kho somā ca bhaginī sakulā ca bhaginī: “ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī”ti. While the meal was being served, they approached the king and said, Atha kho somā ca bhaginī sakulā ca bhaginī rājānaṁ pasenadiṁ kosalaṁ bhattābhihāre upasaṅkamitvā etadavocuṁ: “Great king, since you are going to the Buddha, please bow in our name with your head to his feet. Ask him if he is healthy and well, nimble, strong, and living comfortably.” “tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha: ‘somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti.

When he had finished breakfast, King Pasenadi went to the Buddha, bowed, sat down to one side, and said to him, “Sir, the sisters Somā and Sakulā bow with their heads to your feet. They ask if you are healthy and well, nimble, strong, and living comfortably.”

Atha kho rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti.*pucchatī”ti → pucchantīti (bj, sya-all, km, pts1ed) | vandati → vandanti (bj, sya-all, km, pts1ed)

When he had finished breakfast, King Pasenadi went to the Buddha, bowed, sat down to one side, and said to him, Atha kho rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “Sir, the sisters Somā and Sakulā bow with their heads to your feet. They ask if you are healthy and well, nimble, strong, and living comfortably.” “somā ca, bhante, bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī”ti.*pucchatī”ti → pucchantīti (bj, sya-all, km, pts1ed) | vandati → vandanti (bj, sya-all, km, pts1ed)

So Pasenadi explained the circumstances of the message. The Buddha said, “May the sisters Somā and Sakulā be happy, great king.”

“Assosuṁ kho, bhante, somā ca bhaginī sakulā ca bhaginī: ‘ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’ti. Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṁ bhattābhihāre upasaṅkamitvā etadavocuṁ: ‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha— somā ca bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti. “Sukhiniyo hontu tā, mahārāja, somā ca bhaginī sakulā ca bhaginī”ti.

So Pasenadi explained the circumstances of the message. “Assosuṁ kho, bhante, somā ca bhaginī sakulā ca bhaginī: ‘ajja kira rājā pasenadi kosalo pacchābhattaṁ bhuttapātarāso bhagavantaṁ dassanāya upasaṅkamissatī’ti. Atha kho, bhante, somā ca bhaginī sakulā ca bhaginī maṁ bhattābhihāre upasaṅkamitvā etadavocuṁ: ‘tena hi, mahārāja, amhākampi vacanena bhagavato pāde sirasā vandāhi, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ puccha—somā ca bhaginī sakulā ca bhaginī bhagavato pāde sirasā vandati, appābādhaṁ appātaṅkaṁ lahuṭṭhānaṁ balaṁ phāsuvihāraṁ pucchatī’”ti. The Buddha said, “May the sisters Somā and Sakulā be happy, great king.” “Sukhiniyo hontu tā, mahārāja, somā ca bhaginī sakulā ca bhaginī”ti.

Then the king said to the Buddha, “I have heard, sir, that the ascetic Gotama says this: ‘There is no ascetic or brahmin who will ever claim to be all-knowing and all-seeing, to know and see everything without exception: that is not possible.’*The Buddha was well aware of the fact that people did, in fact, make such claims, as he discussed them several times (eg. MN 76:21.1). He just thought the claims were wrong. One unique detail of the phrasing here is that it is in future tense (also used below at MN 90:8.5). The implication seems to be that not only is it the case that no-one currently makes such claims, but that no-one ever will in the future. | Compare with other statements on omniscience at MN 14:17.3 and MN 71:5.2. Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?”

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “sutaṁ metaṁ, bhante, samaṇo gotamo evamāha: ‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti. Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?

Then the king said to the Buddha, Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “I have heard, sir, that the ascetic Gotama says this: “sutaṁ metaṁ, bhante, samaṇo gotamo evamāha: ‘There is no ascetic or brahmin who will ever claim to be all-knowing and all-seeing, to know and see everything without exception: that is not possible.’*The Buddha was well aware of the fact that people did, in fact, make such claims, as he discussed them several times (eg. MN 76:21.1). He just thought the claims were wrong. One unique detail of the phrasing here is that it is in future tense (also used below at MN 90:8.5). The implication seems to be that not only is it the case that no-one currently makes such claims, but that no-one ever will in the future. | Compare with other statements on omniscience at MN 14:17.3 and MN 71:5.2.‘natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti. Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?” Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?

Then King Pasenadi addressed General Viḍūḍabha,*The King’s son and heir, whose disastrous reign heralded the destruction of the Sakyans and the collapse of the Kosalan empire. “General, who introduced this topic of discussion to the royal compound?”

Atha kho rājā pasenadi kosalo viṭaṭūbhaṁ senāpatiṁ āmantesi: “ko nu kho, senāpati, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti?

Then King Pasenadi addressed General Viḍūḍabha,*The King’s son and heir, whose disastrous reign heralded the destruction of the Sakyans and the collapse of the Kosalan empire.Atha kho rājā pasenadi kosalo viṭaṭūbhaṁ senāpatiṁ āmantesi: “General, who introduced this topic of discussion to the royal compound?” “ko nu kho, senāpati, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti?

Then the king addressed a man, “Please, my man, in my name tell Sañjaya that King Pasenadi summons him.”

Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, mama vacanena sañjayaṁ brāhmaṇaṁ ākāsagottaṁ āmantehi: ‘rājā taṁ, bhante, pasenadi kosalo āmantetī’”ti.

Then the king addressed a man, Atha kho rājā pasenadi kosalo aññataraṁ purisaṁ āmantesi: “Please, my man, in my name tell Sañjaya that “ehi tvaṁ, ambho purisa, mama vacanena sañjayaṁ brāhmaṇaṁ ākāsagottaṁ āmantehi: King Pasenadi summons him.” ‘rājā taṁ, bhante, pasenadi kosalo āmantetī’”ti.

“Yes, Your Majesty,” that man replied. He did as the king asked.

“Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena sañjayo brāhmaṇo ākāsagotto tenupasaṅkami; upasaṅkamitvā sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca: “rājā taṁ, bhante, pasenadi kosalo āmantetī”ti.

“Yes, Your Majesty,” that man replied. He did as the king asked. “Evaṁ, devā”ti kho so puriso rañño pasenadissa kosalassa paṭissutvā yena sañjayo brāhmaṇo ākāsagotto tenupasaṅkami; upasaṅkamitvā sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca: “rājā taṁ, bhante, pasenadi kosalo āmantetī”ti.

Then the king said to the Buddha, “Sir, might the Buddha have spoken in reference to one thing, but that person believed it was something else? How then do you recall making this statement?”

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṁ, tañca jano aññathāpi paccāgaccheyya.*bhāsitaṁ, tañca jano aññathāpi paccāgaccheyya → abhijānāmi mahārāja vācaṁ bhāsitāti (bj) Yathā kathaṁ pana, bhante, bhagavā abhijānāti vācaṁ bhāsitā”ti?

Then the king said to the Buddha, Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “Sir, might the Buddha have spoken in reference to one thing, but that person believed it was something else? “siyā nu kho, bhante, bhagavatā aññadeva kiñci sandhāya bhāsitaṁ, tañca jano aññathāpi paccāgaccheyya.*bhāsitaṁ, tañca jano aññathāpi paccāgaccheyya → abhijānāmi mahārāja vācaṁ bhāsitāti (bj)How then do you recall making this statement?” Yathā kathaṁ pana, bhante, bhagavā abhijānāti vācaṁ bhāsitā”ti?

“Great king, I recall making this statement: ‘There is no ascetic or brahmin who will ever know all and see all simultaneously: that is not possible.’”*Consciousness is conditioned, so any instance of knowing depends on a particular stimulus. At MN 76:52.5 the Buddha discusses the related point of whether knowledge is continuous, illustrating it with a simile of an amputee.

“Evaṁ kho ahaṁ, mahārāja, abhijānāmi vācaṁ bhāsitā: ‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’”ti.

“Great king, I recall making this statement: “Evaṁ kho ahaṁ, mahārāja, abhijānāmi vācaṁ bhāsitā: ‘There is no ascetic or brahmin who will ever know all and see all simultaneously: that is not possible.’”*Consciousness is conditioned, so any instance of knowing depends on a particular stimulus. At MN 76:52.5 the Buddha discusses the related point of whether knowledge is continuous, illustrating it with a simile of an amputee.‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’”ti.

“What the Buddha says appears reasonable.

“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha: ‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’ti.

“What the Buddha says appears reasonable. “Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha: ‘natthi so samaṇo vā brāhmaṇo vā yo sakideva sabbaṁ ñassati, sabbaṁ dakkhiti, netaṁ ṭhānaṁ vijjatī’ti.

Sir, there are these four classes: aristocrats, brahmins, peasants, and menials. Is there any difference between them?”

Cattārome, bhante, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti?

Sir, there are these four classes: Cattārome, bhante, vaṇṇā—aristocrats, brahmins, peasants, and menials. khattiyā, brāhmaṇā, vessā, suddā. Is there any difference between them?” Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti?

“Of the four classes, two are said to be preeminent— the aristocrats and the brahmins. That is, when it comes to bowing down, rising up, greeting with cupped palms, and observing proper etiquette.”*The Buddha acknowledges the social distinctions between the classes.

“Cattārome, mahārāja, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Imesaṁ kho, mahārāja, catunnaṁ vaṇṇānaṁ dve vaṇṇā aggamakkhāyanti— khattiyā ca brāhmaṇā ca— yadidaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti.

“Cattārome, mahārāja, vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. “Of the four classes, two are said to be preeminent—Imesaṁ kho, mahārāja, catunnaṁ vaṇṇānaṁ dve vaṇṇā aggamakkhāyanti—the aristocrats and the brahmins. khattiyā ca brāhmaṇā ca—That is, when it comes to bowing down, rising up, greeting with cupped palms, and observing proper etiquette.”*The Buddha acknowledges the social distinctions between the classes.yadidaṁ abhivādanapaccuṭṭhānaañjalikammasāmīcikammānī”ti.

“Sir, I am not asking you about this life, but about the life to come.”

“Nāhaṁ, bhante, bhagavantaṁ diṭṭhadhammikaṁ pucchāmi; samparāyikāhaṁ, bhante, bhagavantaṁ pucchāmi. Cattārome, bhante, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti?

“Sir, I am not asking you about this life, “Nāhaṁ, bhante, bhagavantaṁ diṭṭhadhammikaṁ pucchāmi; but about the life to come.” samparāyikāhaṁ, bhante, bhagavantaṁ pucchāmi. Cattārome, bhante, vaṇṇā—khattiyā, brāhmaṇā, vessā, suddā. Imesaṁ nu kho, bhante, catunnaṁ vaṇṇānaṁ siyā viseso siyā nānākaraṇan”ti?

“Great king, there are these five factors that support meditation. What five? It’s when a mendicant has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. These are the five factors that support meditation. There are these four classes: aristocrats, brahmins, peasants, and menials. If they had these five factors that support meditation, that would be for their lasting welfare and happiness.”

“Pañcimāni, mahārāja, padhāniyaṅgāni. Katamāni pañca? Idha, mahārāja, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti; appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu; āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā— imāni kho, mahārāja, pañca padhāniyaṅgāni. Cattārome, mahārāja, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; ettha pana nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti.

“Great king, there are these five factors that support meditation. “Pañcimāni, mahārāja, padhāniyaṅgāni. What five? Katamāni pañca? It’s when a mendicant has faith in the Realized One’s awakening: Idha, mahārāja, bhikkhubhikkhuUn hombre que ha renunciado a la vida de hogar para vivir una vida de virtud elevada (ver sīla) de acuerdo con el Vinaya en general, y las reglas del Pātimokkha en particular. La raíz de la palabra significa «mendicante», es decir, uno que vive de limosnas. Como el masculino se usa como género por defecto en pali, el término bhikkhu a menudo incluye también a las monjas, por lo que «mendicante» puede usarse como traducción de género neutro. Ver saṅgha, parisā, upasampadā.Ver en el glosario saddho hoti, saddahati tathāgatassa bodhiṁ: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti; They are rarely ill or unwell. Their stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya; They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. asaṭho hoti amāyāvī yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu; They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā—These are the five factors that support meditation. imāni kho, mahārāja, pañca padhāniyaṅgāni. There are these four classes: Cattārome, mahārāja, vaṇṇā—aristocrats, brahmins, peasants, and menials. khattiyā, brāhmaṇā, vessā, suddā. If they had these five factors that support meditation, Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; that would be for their lasting welfare and happiness.” ettha pana nesaṁ assa dīgharattaṁ hitāya sukhāyā”ti.

“Sir, there are these four classes: aristocrats, brahmins, peasants, and menials. If they had these five factors that support meditation, would there be any difference between them?”

“Cattārome, bhante, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti?

“Sir, there are these four classes: “Cattārome, bhante, vaṇṇā—aristocrats, brahmins, peasants, and menials. khattiyā, brāhmaṇā, vessā, suddā. If they had these five factors that support meditation, Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā; would there be any difference between them?” ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti?

“In that case, I say it is the disparity of their efforts in meditation. Suppose there was a pair of elephants or horses or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained. What do you think, great king? Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed, and reach the level of the tamed?”

“Ettha kho nesāhaṁ, mahārāja, padhānavemattataṁ vadāmi. Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. Taṁ kiṁ maññasi, mahārāja, ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti?

“In that case, I say it is the disparity of their efforts in meditation. “Ettha kho nesāhaṁ, mahārāja, padhānavemattataṁ vadāmi. Suppose there was a pair of elephants or horses or oxen in training who were well tamed and well trained. And there was a pair who were not tamed or trained. Seyyathāpissu, mahārāja, dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, dve hatthidammā vā assadammā vā godammā vā adantā avinītā. What do you think, great king? Taṁ kiṁ maññasi, mahārāja, Wouldn’t the pair that was well tamed and well trained perform the tasks of the tamed, and reach the level of the tamed?” ye te dve hatthidammā vā assadammā vā godammā vā sudantā suvinītā, api nu te dantāva dantakāraṇaṁ gaccheyyuṁ, dantāva dantabhūmiṁ sampāpuṇeyyun”ti?

“What the Buddha says appears reasonable. Sir, there are these four classes: aristocrats, brahmins, peasants, and workers. If they had these five factors that support meditation, and if they practiced rightly, would there be any difference between them?”

“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha. Cattārome, bhante, vaṇṇā— khattiyā, brāhmaṇā, vessā, suddā. Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā te cassu sammappadhānā; ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti?

“What the Buddha says appears reasonable. “Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha. Sir, there are these four classes: Cattārome, bhante, vaṇṇā—aristocrats, brahmins, peasants, and workers. khattiyā, brāhmaṇā, vessā, suddā. If they had these five factors that support meditation, and if they practiced rightly, Te cassu imehi pañcahi padhāniyaṅgehi samannāgatā te cassu sammappadhānā; would there be any difference between them?” ettha pana nesaṁ, bhante, siyā viseso siyā nānākaraṇan”ti?

“In that case, I say that there is no difference between the freedom of one and the freedom of the other. Suppose a person took dry teak wood and lit a fire and produced heat. Then another person did the same using sāl wood, another used mango wood, while another used wood of the cluster fig. What do you think, great king? Would there be any difference between the fires produced by these different kinds of wood, that is, in the flame, color, or luminosity?”

“Ettha kho nesāhaṁ, mahārāja, na kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttiṁ.*Ettha kho → ettha kho pana (bj) Seyyathāpi, mahārāja, puriso sukkhaṁ sākakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; athāparo puriso sukkhaṁ sālakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; athāparo puriso sukkhaṁ ambakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; athāparo puriso sukkhaṁ udumbarakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya. Taṁ kiṁ maññasi, mahārāja, siyā nu kho tesaṁ aggīnaṁ nānādāruto abhinibbattānaṁ kiñci nānākaraṇaṁ acciyā vā acciṁ, vaṇṇena vā vaṇṇaṁ, ābhāya vā ābhan”ti?

“In that case, I say that there is no difference between the freedom of one and the freedom of the other. “Ettha kho nesāhaṁ, mahārāja, na kiñci nānākaraṇaṁ vadāmi—yadidaṁ vimuttiyā vimuttiṁ.*Ettha kho → ettha kho pana (bj)Suppose a person took dry teak wood and lit a fire and produced heat. Seyyathāpi, mahārāja, puriso sukkhaṁ sākakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; Then another person did the same using sāl wood, athāparo puriso sukkhaṁ sālakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; another used mango wood, athāparo puriso sukkhaṁ ambakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya; while another used wood of the cluster fig. athāparo puriso sukkhaṁ udumbarakaṭṭhaṁ ādāya aggiṁ abhinibbatteyya, tejo pātukareyya. What do you think, great king? Taṁ kiṁ maññasi, mahārāja, Would there be any difference between the fires produced by these different kinds of wood, that is, in the flame, color, or luminosity?” siyā nu kho tesaṁ aggīnaṁ nānādāruto abhinibbattānaṁ kiñci nānākaraṇaṁ acciyā vā acciṁ, vaṇṇena vā vaṇṇaṁ, ābhāya vā ābhan”ti?

“What the Buddha says appears reasonable. But sir, do gods survive?”*The sense of atthi devā (“do gods survive?”) is made clear by the following discussion. Compare atthi attā (“the self survives”) at SN 44.10:1.3 and MN 2:8.2 in the same sense. In such cases the verb atthi implies continued existence in a future life. We find a similar usage in Kaṭha Upaniṣad 1.20, where Naciketa wonders what happens to a man after he dies, as “some say he survives, while others say he does not survive” (astīty eke nāyam astīti caike).

“Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha. Kiṁ pana, bhante, atthi devā”ti?

“What the Buddha says appears reasonable. “Heturūpaṁ, bhante, bhagavā āha; saheturūpaṁ, bhante, bhagavā āha. But sir, do gods survive?”*The sense of atthi devā (“do gods survive?”) is made clear by the following discussion. Compare atthi attā (“the self survives”) at SN 44.10:1.3 and MN 2:8.2 in the same sense. In such cases the verb atthi implies continued existence in a future life. We find a similar usage in Kaṭha Upaniṣad 1.20, where Naciketa wonders what happens to a man after he dies, as “some say he survives, while others say he does not survive” (astīty eke nāyam astīti caike).Kiṁ pana, bhante, atthi devā”ti?

“But what exactly are you asking?”*Questions with atthi (“exists”, “survives”) about the self and rebirth are routinely met indirectly. Here the Buddha asks for clarification; at SN 44.10:1.3 he avoids answering; at MN 100:42.5 he answers in an oblique fashion. The reason for this seems to be that the verb atthi conveys the metaphysical implication of “eternal existence”. The king clarifies that he wants to know what happens when a god passes away, showing that he is asking about rebirth rather than eternal existence.

“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: ‘kiṁ pana, bhante, atthi devā’”ti?

“But what exactly are you asking?”*Questions with atthi (“exists”, “survives”) about the self and rebirth are routinely met indirectly. Here the Buddha asks for clarification; at SN 44.10:1.3 he avoids answering; at MN 100:42.5 he answers in an oblique fashion. The reason for this seems to be that the verb atthi conveys the metaphysical implication of “eternal existence”. The king clarifies that he wants to know what happens when a god passes away, showing that he is asking about rebirth rather than eternal existence.“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: ‘kiṁ pana, bhante, atthi devā’”ti?

When he said this, General Viḍūḍabha said to the Buddha, “Sir, will the gods who are afflicted topple or expel from their place the gods who are unafflicted?”*In a few words we learn a lot about how Viḍūḍabha sees himself: he is an afflicted god.

Evaṁ vutte, viṭaṭūbho senāpati bhagavantaṁ etadavoca: “ye te, bhante, devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?

When he said this, General Viḍūḍabha said to the Buddha, Evaṁ vutte, viṭaṭūbho senāpati bhagavantaṁ etadavoca: “Sir, will the gods who are afflicted topple or expel from their place the gods who are unafflicted?”*In a few words we learn a lot about how Viḍūḍabha sees himself: he is an afflicted god.“ye te, bhante, devā sabyābajjhā āgantāro itthattaṁ te devā, ye te devā abyābajjhā anāgantāro itthattaṁ te deve tamhā ṭhānā cāvessanti vā pabbājessanti vā”ti?

Then Venerable Ānanda thought, “This General Viḍūḍabha is King Pasenadi’s son, and I am the Buddha’s son. Now is the time for one son to confer with another.” So Ānanda addressed General Viḍūḍabha, “Well then, general, I’ll ask you about this in return, and you can answer as you like. What do you think, general? As far as the dominion of King Pasenadi of Kosala extends, where he rules as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?”

Atha kho āyasmato ānandassa etadahosi: “ayaṁ kho viṭaṭūbho senāpati rañño pasenadissa kosalassa putto; ahaṁ bhagavato putto. Ayaṁ kho kālo yaṁ putto puttena manteyyā”ti. Atha kho āyasmā ānando viṭaṭūbhaṁ senāpatiṁ āmantesi: “tena hi, senāpati, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, senāpati, yāvatā rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?

Then Venerable Ānanda thought, Atha kho āyasmato ānandassa etadahosi: “This General Viḍūḍabha is King Pasenadi’s son, “ayaṁ kho viṭaṭūbho senāpati rañño pasenadissa kosalassa putto; and I am the Buddha’s son. ahaṁ bhagavato putto. Now is the time for one son to confer with another.” Ayaṁ kho kālo yaṁ putto puttena manteyyā”ti. So Ānanda addressed General Viḍūḍabha, Atha kho āyasmā ānando viṭaṭūbhaṁ senāpatiṁ āmantesi: “Well then, general, I’ll ask you about this in return, and you can answer as you like. “tena hi, senāpati, taññevettha paṭipucchissāmi; yathā te khameyya tathā naṁ byākareyyāsi. What do you think, general? Taṁ kiṁ maññasi, senāpati, As far as the dominion of King Pasenadi of Kosala extends, where he rules as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?” yāvatā rañño pasenadissa kosalassa vijitaṁ yattha ca rājā pasenadi kosalo issariyādhipaccaṁ rajjaṁ kāreti, pahoti tattha rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?

“What do you think, general? As far as the dominion of King Pasenadi does not extend, where he does not rule as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?”

“Taṁ kiṁ maññasi, senāpati, yāvatā rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?

“What do you think, general? “Taṁ kiṁ maññasi, senāpati, As far as the dominion of King Pasenadi does not extend, where he does not rule as sovereign lord, can he topple or expel from that place any ascetic or brahmin, regardless of whether they are good or bad, or whether or not they are genuine spiritual practitioners?” yāvatā rañño pasenadissa kosalassa avijitaṁ yattha ca rājā pasenadi kosalo na issariyādhipaccaṁ rajjaṁ kāreti, tattha pahoti rājā pasenadi kosalo samaṇaṁ vā brāhmaṇaṁ vā puññavantaṁ vā apuññavantaṁ vā brahmacariyavantaṁ vā abrahmacariyavantaṁ vā tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?

“What do you think, general? Have you heard of the gods of the thirty-three?”

“Taṁ kiṁ maññasi, senāpati, sutā te devā tāvatiṁsā”ti?

“What do you think, general? “Taṁ kiṁ maññasi, senāpati, Have you heard of the gods of the thirty-three?” sutā te devā tāvatiṁsā”ti?

“Yes, worthy, I’ve heard of them, and so has the worthy King Pasenadi.”

“Evaṁ, bho. Sutā me devā tāvatiṁsā. Idhāpi bhotā raññā pasenadinā kosalena sutā devā tāvatiṁsā”ti.

“Yes, worthy, “Evaṁ, bho. I’ve heard of them, Sutā me devā tāvatiṁsā. and so has the worthy King Pasenadi.” Idhāpi bhotā raññā pasenadinā kosalena sutā devā tāvatiṁsā”ti.

“What do you think, general? Can King Pasenadi topple or expel from their place the gods of the thirty-three?”

“Taṁ kiṁ maññasi, senāpati, pahoti rājā pasenadi kosalo deve tāvatiṁse tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?

“What do you think, general? “Taṁ kiṁ maññasi, senāpati, Can King Pasenadi topple or expel from their place the gods of the thirty-three?” pahoti rājā pasenadi kosalo deve tāvatiṁse tamhā ṭhānā cāvetuṁ vā pabbājetuṁ vā”ti?

Then the king said to the Buddha, “Sir, what is this mendicant’s name?”*If Pasenadi does not know Ānanda, this must be a very early encounter, perhaps his first.

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “konāmo ayaṁ, bhante, bhikkhū”ti?

Then the king said to the Buddha, Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “Sir, what is this mendicant’s name?”*If Pasenadi does not know Ānanda, this must be a very early encounter, perhaps his first.“konāmo ayaṁ, bhante, bhikkhū”ti?

“A joy he is, and a joy he seems! What Venerable Ānanda says seems reasonable. But sir, does a divinity survive?”

“Ānando vata bho, ānandarūpo vata bho. Heturūpaṁ, bhante, āyasmā ānando āha; saheturūpaṁ, bhante, āyasmā ānando āha. Kiṁ pana, bhante, atthi 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”ti?

“A joy he is, and a joy he seems! “Ānando vata bho, ānandarūpo vata bho. What Venerable Ānanda says seems reasonable. Heturūpaṁ, bhante, āyasmā ānando āha; saheturūpaṁ, bhante, āyasmā ānando āha. But sir, does a divinity survive?” Kiṁ pana, bhante, atthi 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”ti?

“But what exactly are you asking?”

“Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: ‘kiṁ pana, bhante, atthi brahmā’”ti?

“But what exactly are you asking?” “Kiṁ pana tvaṁ, mahārāja, evaṁ vadesi: ‘kiṁ pana, bhante, atthi brahmā’”ti?

Then a certain man said to the king, “Great king, Sañjaya, the brahmin of the Ākāsa clan, has come.”

Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca: “sañjayo, mahārāja, brāhmaṇo ākāsagotto āgato”ti.

Then a certain man said to the king, Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca: “Great king, Sañjaya, the brahmin of the Ākāsa clan, has come.” “sañjayo, mahārāja, brāhmaṇo ākāsagotto āgato”ti.

Then King Pasenadi asked Sañjaya, “Brahmin, who introduced this topic of discussion to the royal compound?”

Atha kho rājā pasenadi kosalo sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca: “ko nu kho, brāhmaṇa, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti?

Then King Pasenadi asked Sañjaya, Atha kho rājā pasenadi kosalo sañjayaṁ brāhmaṇaṁ ākāsagottaṁ etadavoca: “Brahmin, who introduced this topic of discussion to the royal compound?” “ko nu kho, brāhmaṇa, imaṁ kathāvatthuṁ rājantepure abbhudāhāsī”ti?

But Viḍūḍabha said, “It was Sañjaya, great king, the brahmin of the Ākāsa clan.”*Not only does Viḍūḍabha exhibit poor leadership by blaming a subordinate, he is evidently lying about it.

Viṭaṭūbho senāpati evamāha: “sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.

But Viḍūḍabha said, Viṭaṭūbho senāpati evamāha: “It was Sañjaya, great king, the brahmin of the Ākāsa clan.”*Not only does Viḍūḍabha exhibit poor leadership by blaming a subordinate, he is evidently lying about it.“sañjayo, mahārāja, brāhmaṇo ākāsagotto”ti.

Then a certain man said to the king, “It’s time to go, great king.”

Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca: “yānakālo, mahārājā”ti.

Then a certain man said to the king, Atha kho aññataro puriso rājānaṁ pasenadiṁ kosalaṁ etadavoca: “It’s time to go, great king.” “yānakālo, mahārājā”ti.

So the king said to the Buddha, “Sir, I asked you about omniscience, and you answered. I endorse and accept this, and am satisfied with it. I asked you about purification in the four classes, about the gods, and about divinities, and you answered in each case. Whatever I asked the Buddha about, he answered. I endorse and accept this, and am satisfied with it. Well, now, sir, I must go. I have many duties, and much to do.”

Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “sabbaññutaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, sabbaññutaṁ bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Cātuvaṇṇisuddhiṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, cātuvaṇṇisuddhiṁ bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Adhideve mayaṁ, bhante, bhagavantaṁ apucchimhā, adhideve bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Adhibrahmānaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, adhibrahmānaṁ bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Yaṁ yadeva ca mayaṁ bhagavantaṁ apucchimhā taṁ tadeva bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Handa ca dāni mayaṁ, bhante, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti.

So the king said to the Buddha, Atha kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “Sir, I asked you about omniscience, and you answered. “sabbaññutaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, sabbaññutaṁ bhagavā byākāsi; I endorse and accept this, and am satisfied with it. tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. I asked you about purification in the four classes, Cātuvaṇṇisuddhiṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, cātuvaṇṇisuddhiṁ bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. about the gods, Adhideve mayaṁ, bhante, bhagavantaṁ apucchimhā, adhideve bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. and about divinities, and you answered in each case. Adhibrahmānaṁ mayaṁ, bhante, bhagavantaṁ apucchimhā, adhibrahmānaṁ bhagavā byākāsi; tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Whatever I asked the Buddha about, he answered. Yaṁ yadeva ca mayaṁ bhagavantaṁ apucchimhā taṁ tadeva bhagavā byākāsi; I endorse and accept this, and am satisfied with it. tañca panamhākaṁ ruccati ceva khamati ca, tena camhā attamanā. Well, now, sir, I must go. Handa ca dāni mayaṁ, bhante, gacchāma; I have many duties, and much to do.” bahukiccā mayaṁ bahukaraṇīyā”ti.