With Ghoṭamukha

So I have heard.*As usual, the lack of mention of the Buddha at the start suggests that this sutta is set after his passing away, a detail confirmed at the end. This sutta attests to the continued influence of Buddhism among the wealthy and influential as they adapted to the new realities after the Buddha’s passing. At one time Venerable Udena was staying near Varanasi in the Khemiya Mango Grove.*Neither monk nor monastery are mentioned elsewhere in early texts.

Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā udeno bārāṇasiyaṁ viharati khemiyambavane.

So I have heard.*As usual, the lack of mention of the Buddha at the start suggests that this sutta is set after his passing away, a detail confirmed at the end. This sutta attests to the continued influence of Buddhism among the wealthy and influential as they adapted to the new realities after the Buddha’s passing.Evaṁ me sutaṁ—At one time Venerable Udena was staying near Varanasi in the Khemiya Mango Grove.*Neither monk nor monastery are mentioned elsewhere in early texts.ekaṁ samayaṁ āyasmā udeno bārāṇasiyaṁ viharati khemiyambavane.

Now at that time the brahmin Ghoṭamukha had arrived at Varanasi on some business.*This may be the Ghoṭamukha (“Beard-face”) of Kauṭilya’s Arthaśāstra 5.5.11. On the question of when a courtier should know that his king is displeased with him, a series of expert opinions are cited, each one bewilderingly cryptic. Ghoṭamukha says such a king is like a “wet cloth”. The key to these clues is provided in a particular story, which is deliberately unmentioned, presumably because of the delicacy of the subject. Then as he was going for a walk he went to the Khemiya Mango Grove. At that time Venerable Udena was walking mindfully in the open air. Ghoṭamukha approached and exchanged greetings with him.

Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṁ anuppatto hoti kenacideva karaṇīyena. Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṁ tenupasaṅkami. Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati. Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṁ sammodi.

Now at that time the brahmin Ghoṭamukha had arrived at Varanasi on some business.*This may be the Ghoṭamukha (“Beard-face”) of Kauṭilya’s Arthaśāstra 5.5.11. On the question of when a courtier should know that his king is displeased with him, a series of expert opinions are cited, each one bewilderingly cryptic. Ghoṭamukha says such a king is like a “wet cloth”. The key to these clues is provided in a particular story, which is deliberately unmentioned, presumably because of the delicacy of the subject.Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṁ anuppatto hoti kenacideva karaṇīyena. Then as he was going for a walk he went to the Khemiya Mango Grove. Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṁ tenupasaṅkami. At that time Venerable Udena was walking mindfully in the open air. Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati. Ghoṭamukha approached and exchanged greetings with him. Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṁ sammodi.

Walking alongside Udena, he said, “My ascetic, there is no such thing as a principled renunciate life;*Ambho samaṇa (“my ascetic”) is a unique form of address. that’s what I think. Yet I have not seen honorable ones such as yourself, or a relevant teaching.”

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā āyasmantaṁ udenaṁ caṅkamantaṁ anucaṅkamamāno evamāha: “ambho samaṇasamaṇaAsceta o contemplativo. Proviene de una raíz śram que significa desgastar o subyugar.Ver en el glosario, ‘natthi dhammiko paribbajo’—*paribbajo → paribbājo (bj, pts1ed) evaṁ me ettha hoti. Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti.

Walking alongside Udena, he said, Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā āyasmantaṁ udenaṁ caṅkamantaṁ anucaṅkamamāno evamāha: “My ascetic, there is no such thing as a principled renunciate life;*Ambho samaṇa (“my ascetic”) is a unique form of address.“ambho samaṇasamaṇaAsceta o contemplativo. Proviene de una raíz śram que significa desgastar o subyugar.Ver en el glosario, ‘natthi dhammiko paribbajo’—*paribbajo → paribbājo (bj, pts1ed)that’s what I think. evaṁ me ettha hoti. Yet I have not seen honorable ones such as yourself, or a relevant teaching.” Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti.

When he said this, Udena stepped down from the walking path, entered his dwelling, and sat down on the seat spread out.*Udena takes care to ensure the setting is appropriate for a serious discussion. Ghoṭamukha also stepped down from the walking path and entered the dwelling, where he stood to one side. Udena said to him, “There are seats, brahmin. Please sit if you wish.”

Evaṁ vutte, āyasmā udeno caṅkamā orohitvā vihāraṁ pavisitvā paññatte āsane nisīdi. Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṁ pavisitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho ghoṭamukhaṁ brāhmaṇaṁ āyasmā udeno etadavoca: “saṁvijjanti kho, brāhmaṇa, āsanāni.*saṁvijjanti → saṁvijjante (bahūsu) Sace ākaṅkhasi, nisīdā”ti.

When he said this, Udena stepped down from the walking path, entered his dwelling, and sat down on the seat spread out.*Udena takes care to ensure the setting is appropriate for a serious discussion.Evaṁ vutte, āyasmā udeno caṅkamā orohitvā vihāraṁ pavisitvā paññatte āsane nisīdi. Ghoṭamukha also stepped down from the walking path and entered the dwelling, where he stood to one side. Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṁ pavisitvā ekamantaṁ aṭṭhāsi. Udena said to him, Ekamantaṁ ṭhitaṁ kho ghoṭamukhaṁ brāhmaṇaṁ āyasmā udeno etadavoca: “There are seats, brahmin. “saṁvijjanti kho, brāhmaṇa, āsanāni.*saṁvijjanti → saṁvijjante (bahūsu)Please sit if you wish.” Sace ākaṅkhasi, nisīdā”ti.

“I was just waiting for you to sit down. For how on earth could one such as I presume to sit first without being invited?”

“Etadeva kho pana mayaṁ bhoto udenassa āgamayamānā nisīdāma. Kathañhi 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 mādiso pubbe animantito āsane nisīditabbaṁ maññeyyā”ti?

“I was just waiting for you to sit down. “Etadeva kho pana mayaṁ bhoto udenassa āgamayamānā nisīdāma. For how on earth could one such as I presume to sit first without being invited?” Kathañhi 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 mādiso pubbe animantito āsane nisīditabbaṁ maññeyyā”ti?

Then he took a low seat and sat to one side, where he said, “My ascetic, there is no such thing as a principled renunciate life; that’s what I think. Yet I have not seen worthy ones such as yourself, or a relevant teaching.”

Atha kho ghoṭamukho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca: “ambho samaṇa, ‘natthi dhammiko paribbajo’— evaṁ me ettha hoti. Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti.

Then he took a low seat and sat to one side, Atha kho ghoṭamukho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. where he said, Ekamantaṁ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca: “My ascetic, there is no such thing as a principled renunciate life; “ambho samaṇa, ‘natthi dhammiko paribbajo’—that’s what I think. evaṁ me ettha hoti. Yet I have not seen worthy ones such as yourself, or a relevant teaching.” Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti.

“Brahmin, we can discuss this. But only if you grant what should be granted, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:*Ghoṭamukha was unfamiliar with the forms of address, admits he has never seen a mendicant, talks to Udena while he is walking meditation, and does not know when he should sit down. Udena, noticing his awkwardness, makes sure that Ghoṭamukha understands that he can engage in a conversation without impropriety. ‘Sir, why is this? What does that mean?’”

“Sace kho pana me tvaṁ, brāhmaṇa, anuññeyyaṁ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṁ na jāneyyāsi, mamaṁyeva tattha uttari paṭipuccheyyāsi: ‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? Evaṁ katvā siyā no ettha kathāsallāpo”ti.

“Brahmin, we can discuss this. But only if you grant what should be granted, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:*Ghoṭamukha was unfamiliar with the forms of address, admits he has never seen a mendicant, talks to Udena while he is walking meditation, and does not know when he should sit down. Udena, noticing his awkwardness, makes sure that Ghoṭamukha understands that he can engage in a conversation without impropriety.“Sace kho pana me tvaṁ, brāhmaṇa, anuññeyyaṁ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṁ na jāneyyāsi, mamaṁyeva tattha uttari paṭipuccheyyāsi: ‘Sir, why is this? What does that mean?’” ‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? Evaṁ katvā siyā no ettha kathāsallāpo”ti.

“Brahmin, these four individuals are found in the world. What four?

“Cattārome, brāhmaṇa, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

“Brahmin, these four individuals are found in the world. “Cattārome, brāhmaṇa, puggalā santo saṁvijjamānā lokasmiṁ. What four? Katame cattāro?

One individual mortifies themselves, committed to the practice of mortifying themselves. One individual mortifies others, committed to the practice of mortifying others. One individual mortifies themselves and others, committed to the practice of mortifying themselves and others. One individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.

Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. Idha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.

One individual mortifies themselves, committed to the practice of mortifying themselves. Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto. One individual mortifies others, committed to the practice of mortifying others. Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto. One individual mortifies themselves and others, committed to the practice of mortifying themselves and others. Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto. One individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others. Idha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.

“Sir, I don’t like the sound of the first three individuals. I only like the sound of the last individual, who doesn’t mortify either themselves or others.”

“Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṁ me puggalo cittaṁ nārādheti; yopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti; yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti; yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. Ayameva me puggalo cittaṁ ārādhetī”ti.

“Sir, I don’t like the sound of the first three individuals. “Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṁ me puggalo cittaṁ nārādheti; yopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti; yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti; yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. I only like the sound of the last individual, who doesn’t mortify either themselves or others.” Ayameva me puggalo cittaṁ ārādhetī”ti.

“Sir, the individual who mortifies themselves does so even though they want to be happy and recoil from pain. That’s why I don’t like the sound of that individual. The individual who mortifies others does so even though others want to be happy and recoil from pain. That’s why I don’t like the sound of that individual. The individual who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain. That’s why I don’t like the sound of that individual. The individual who doesn’t mortify either themselves or others—living without wishes, quenched, cooled, experiencing bliss, with self become divine—does not torment themselves or others, both of whom want to be happy and recoil from pain. That’s why I like the sound of that individual.”

“Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; iminā me ayaṁ puggalo cittaṁ nārādheti. Yopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; iminā me ayaṁ puggalo cittaṁ nārādheti. Yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; iminā me ayaṁ puggalo cittaṁ nārādheti. Yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti; iminā me ayaṁ puggalo cittaṁ ārādhetī”ti.

“Sir, the individual who mortifies themselves does so even though they want to be happy and recoil from pain. “Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; That’s why I don’t like the sound of that individual. iminā me ayaṁ puggalo cittaṁ nārādheti. The individual who mortifies others does so even though others want to be happy and recoil from pain. Yopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; That’s why I don’t like the sound of that individual. iminā me ayaṁ puggalo cittaṁ nārādheti. The individual who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain. Yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti; That’s why I don’t like the sound of that individual. iminā me ayaṁ puggalo cittaṁ nārādheti. The individual who doesn’t mortify either themselves or others—living without wishes, quenched, cooled, experiencing bliss, with self become divine—does not torment themselves or others, both of whom want to be happy and recoil from pain. Yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti; That’s why I like the sound of that individual.” iminā me ayaṁ puggalo cittaṁ ārādhetī”ti.

“There are, brahmin, these two groups of people. What two? There’s one group of people who, being obsessed with jeweled earrings, seeks partners and children, male and female bondservants, fields and lands, and gold and currency.

“Dvemā, brāhmaṇa, parisāparisāLos cuatro grupos de seguidores del Buddha que incluyen monjes, monjas, laicos y laicas. Comparar con saṅgha. Ver bhikkhu, bhikkhunī, upāsaka/upāsikā.Ver en el glosario. Katamā dve? Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati, dāsidāsaṁ pariyesati, khettavatthuṁ pariyesati, jātarūparajataṁ pariyesati.

“There are, brahmin, these two groups of people. “Dvemā, brāhmaṇa, parisāparisāLos cuatro grupos de seguidores del Buddha que incluyen monjes, monjas, laicos y laicas. Comparar con saṅgha. Ver bhikkhu, bhikkhunī, upāsaka/upāsikā.Ver en el glosario. What two? Katamā dve? There’s one group of people who, being obsessed with jeweled earrings, seeks partners and children, male and female bondservants, fields and lands, and gold and currency. Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati, dāsidāsaṁ pariyesati, khettavatthuṁ pariyesati, jātarūparajataṁ pariyesati.

Now, brahmin, that individual who doesn’t mortify either themselves or others— in which of these two groups of people do you usually find such an individual?”

Svāyaṁ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. Idha katamaṁ tvaṁ, brāhmaṇa, puggalaṁ katamāya parisāya bahulaṁ samanupassasi— yā cāyaṁ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati dāsidāsaṁ pariyesati khettavatthuṁ pariyesati jātarūparajataṁ pariyesati, yā cāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā”ti?

Now, brahmin, that individual who doesn’t mortify either themselves or others—Svāyaṁ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. in which of these two groups of people do you usually find such an individual?” Idha katamaṁ tvaṁ, brāhmaṇa, puggalaṁ katamāya parisāya bahulaṁ samanupassasi—yā cāyaṁ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati dāsidāsaṁ pariyesati khettavatthuṁ pariyesati jātarūparajataṁ pariyesati, yā cāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā”ti?

“I usually find such an individual in the group that has gone forth from the lay life to homelessness.”

“Yvāyaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati; imāhaṁ puggalaṁ yāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā imissaṁ parisāyaṁ bahulaṁ samanupassāmī”ti.

“I usually find such an individual in “Yvāyaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati; the group that has gone forth from the lay life to homelessness.” imāhaṁ puggalaṁ yāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā imissaṁ parisāyaṁ bahulaṁ samanupassāmī”ti.

“Just now I understood you to say: ‘My ascetic, there is no such thing as a principled renunciate life; that’s what I think. Yet I have not seen honorable ones such as yourself, or a relevant teaching.”

“Idāneva kho pana te, brāhmaṇa, bhāsitaṁ: ‘mayaṁ evaṁ ājānāma— ambho samaṇa, natthi dhammiko paribbajo, evaṁ me ettha hoti. Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo’”ti.

“Just now I understood you to say: “Idāneva kho pana te, brāhmaṇa, bhāsitaṁ: ‘mayaṁ evaṁ ājānāma—‘My ascetic, there is no such thing as a principled renunciate life; ambho samaṇa, natthi dhammiko paribbajo, that’s what I think. evaṁ me ettha hoti. Yet I have not seen honorable ones such as yourself, or a relevant teaching.” Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo’”ti.

“Well, I obviously had my reasons for saying that, master Udena.*The commentary glosses sānuggahā with sakāraṇā, “with reason”. But there is such a thing as a principled renunciate life. That’s what I think, and that’s how you should remember me. Now, these four individuals that you’ve spoken of in a brief summary: please explain them to me in detail, out of sympathy.”

“Addhā mesā, bho udena, sānuggahā vācā bhāsitā. ‘Atthi dhammiko paribbajo’— evaṁ me ettha hoti. Evañca pana maṁ bhavaṁ udeno dhāretu. Ye ca me bhotā udenena cattāro puggalā saṅkhittena vuttā vitthārena avibhattā, sādhu me bhavaṁ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṁ upādāyā”ti.

“Well, I obviously had my reasons for saying that, master Udena.*The commentary glosses sānuggahā with sakāraṇā, “with reason”.“Addhā mesā, bho udena, sānuggahā vācā bhāsitā. But there is such a thing as a principled renunciate life. ‘Atthi dhammiko paribbajo’—That’s what I think, evaṁ me ettha hoti. and that’s how you should remember me. Evañca pana maṁ bhavaṁ udeno dhāretu. Now, these four individuals that you’ve spoken of in a brief summary: please explain them to me in detail, out of sympathy.” Ye ca me bhotā udenena cattāro puggalā saṅkhittena vuttā vitthārena avibhattā, sādhu me bhavaṁ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṁ upādāyā”ti.

“Yes, worthy sir,” replied Ghoṭamukha. Udena said this:

“Evaṁ, bho”ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi. Āyasmā udeno etadavoca:

“Yes, worthy sir,” replied Ghoṭamukha. “Evaṁ, bho”ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi. Udena said this: Āyasmā udeno etadavoca:

“What individual mortifies themselves, committed to the practice of mortifying themselves?*For details, see notes at MN 12:45.1, MN 27:11.1, and MN 51:8.1. It’s when an individual goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. They feed on one saucer a day, two saucers a day, up to seven saucers a day. They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out their hair and beard, committed to this practice. They constantly stand, turning down seats. They squat, committed to the endeavor of squatting. They lie on a mat of thorns, making a mat of thorns their bed. They’re devoted to ritual bathing three times a day, including at dusk. And so they live committed to practicing these various ways of mortifying and tormenting the body. This is called an individual who mortifies themselves, being committed to the practice of mortifying themselves.

“Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ na maṁsaṁ, na suraṁ na merayaṁ na thusodakaṁ pivati. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ addhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, ubbhaṭṭhakopi hoti āsanapaṭikkhitto, ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati— iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Ayaṁ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto.

“What individual mortifies themselves, committed to the practice of mortifying themselves?*For details, see notes at MN 12:45.1, MN 27:11.1, and MN 51:8.1.“Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto? It’s when an individual goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal. Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati. They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ na maṁsaṁ, na suraṁ na merayaṁ na thusodakaṁ pivati. They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls. So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; They feed on one saucer a day, two saucers a day, up to seven saucers a day. ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals. ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ addhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati. They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit. So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti; They tear out their hair and beard, committed to this practice. kesamassulocakopi hoti kesamassulocanānuyogamanuyutto, They constantly stand, turning down seats. ubbhaṭṭhakopi hoti āsanapaṭikkhitto, They squat, committed to the endeavor of squatting. ukkuṭikopi hoti ukkuṭikappadhānamanuyutto, They lie on a mat of thorns, making a mat of thorns their bed. kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; They’re devoted to ritual bathing three times a day, including at dusk. sāyatatiyakampi udakorohanānuyogamanuyutto viharati—And so they live committed to practicing these various ways of mortifying and tormenting the body. iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. This is called an individual who mortifies themselves, being committed to the practice of mortifying themselves. Ayaṁ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto.

And what individual mortifies others, committed to the practice of mortifying others? It’s when an individual is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood. This is called an individual who mortifies others, being committed to the practice of mortifying others.

Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko—ye vā panaññepi keci kurūrakammantā. Ayaṁ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto.

And what individual mortifies others, committed to the practice of mortifying others? Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto? It’s when an individual is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood. Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko—ye vā panaññepi keci kurūrakammantā. This is called an individual who mortifies others, being committed to the practice of mortifying others. Ayaṁ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto.

And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others? It’s when an individual is an anointed aristocratic king or a well-to-do brahmin. He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest. There he lies on the bare ground strewn with grass. The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the leftovers. He says: ‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces. This is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others.

Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo. So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti. Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti. So evamāha: ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Ayaṁ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.

And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others? Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto? It’s when an individual is an anointed aristocratic king or a well-to-do brahmin. Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo. He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest. So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena. There he lies on the bare ground strewn with grass. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti. The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the leftovers. Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti. He says: So evamāha: ‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces. Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. This is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others. Ayaṁ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.

And what individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others, living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine?

Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto; so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati?

And what individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others, Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto; living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine? so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati?

It’s when a Realized One arises in the world, perfected, a fully awakened 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, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

Idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

It’s when a Realized One arises in the world, perfected, a fully awakened 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, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. Idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. He has realized with his own insight this world—with its gods, MārasMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā pavedeti. He proclaims a teaching that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One, and reflect: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajopatho abbhokāso pabbajjāpabbajjā«Salir del hogar a la vida sin hogar». En el período más temprano, se usaba junto con upasampadā («aceptación plena») para referirse a la ordenación como mendicante. Gradualmente, sin embargo, la «salida» pasó a aplicarse a la ordenación como samaṇera (samaṇerī), o monje/monja novicio/a. Ver upasampadā.Ver en el glosario. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

A householder hears that teaching, or a householder’s child, or someone reborn in a good family. Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. They gain faith in the Realized One, So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. and reflect: So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘Life at home is cramped and dirty, life gone forth is wide open. ‘sambādho gharāvāso rajopatho abbhokāso pabbajjāpabbajjā«Salir del hogar a la vida sin hogar». En el período más temprano, se usaba junto con upasampadā («aceptación plena») para referirse a la ordenación como mendicante. Gradualmente, sin embargo, la «salida» pasó a aplicarse a la ordenación como samaṇera (samaṇerī), o monje/monja novicio/a. Ver upasampadā.Ver en el glosario. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati. Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They refrain from seeing shows of dancing, singing, and music . They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. They refrain from high and luxurious beds. They refrain from receiving gold and currency, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.

So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

They refrain from injuring plants and seeds. So bījagāmabhūtagāmasamārambhā paṭivirato hoti. They eat in one part of the day, abstaining from eating at night and food at the wrong time. Ekabhattiko hoti rattūparato virato vikālabhojanā. They refrain from seeing shows of dancing, singing, and music . Naccagītavāditavisūkadassanā paṭivirato hoti. They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. They refrain from high and luxurious beds. Uccāsayanamahāsayanā paṭivirato hoti. They refrain from receiving gold and currency, Jātarūparajatapaṭiggahaṇā paṭivirato hoti. raw grains, Āmakadhaññapaṭiggahaṇā paṭivirato hoti. raw meat, Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. women and girls, Itthikumārikapaṭiggahaṇā paṭivirato hoti. male and female bondservants, Dāsidāsapaṭiggahaṇā paṭivirato hoti. goats and sheep, Ajeḷakapaṭiggahaṇā paṭivirato hoti. chickens and pigs, Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. elephants, cows, horses, and mares, Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. and fields and land. Khettavatthupaṭiggahaṇā paṭivirato hoti. They refrain from running errands and messages; Dūteyyapahiṇagamanānuyogā paṭivirato hoti. buying and selling; Kayavikkayā paṭivirato hoti. falsifying weights, metals, or measures; Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. bribery, fraud, cheating, and duplicity; Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. mutilation, murder, abduction, banditry, plunder, and violence. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.

So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; evameva 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 santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.

They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. They’re like a bird: wherever it flies, wings are its only burden. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti; In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. evameva 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 santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.

When they see a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.

When they see a sight with their eyes, they don’t get caught up in the features and details. So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. When they hear a sound with their ears … Sotena saddaṁ sutvā …pe… When they smell an odor with their nose … ghānena gandhaṁ ghāyitvā … When they taste a flavor with their tongue … jivhāya rasaṁ sāyitvā … When they feel a touch with their body … kāyena phoṭṭhabbaṁ phusitvā … When they know an idea with their mind, they don’t get caught up in the features and details. manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. When they have this noble sense restraint, they experience an unsullied bliss inside themselves. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.

When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario and situational awareness, they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.

When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario and situational awareness, So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.

After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse. uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

They give up these five hindrances, corruptions of the heart that weaken wisdom. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

When their mind has become immersed in samādhisamādhiConcentración o estabilidad unificada de la mente. En meditación, samādhi reúne y estabiliza la atención sobre un objeto hasta distintos grados de profundidad, pudiendo culminar en jhāna. Es uno de los cinco indriya, una de las cinco fuerzas, uno de los siete bojjhaṅgas y el octavo factor del Noble Sendero Óctuple.Ver en el glosario like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

When their mind has become immersed in samādhisamādhiConcentración o estabilidad unificada de la mente. En meditación, samādhi reúne y estabiliza la atención sobre un objeto hasta distintos grados de profundidad, pudiendo culminar en jhāna. Es uno de los cinco indriya, una de las cinco fuerzas, uno de los siete bojjhaṅgas y el octavo factor del Noble Sendero Óctuple.Ver en el glosario like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadāpaṭipadāEl medio de alcanzar una meta o destino. El «camino medio» (majjhima-paṭipadā) enseñado por el Buddha; el sendero de práctica descrito en la cuarta noble verdad (dukkhanirodhagāminī-paṭīpadā).Ver en el glosario’ti yathābhūtaṁ pajānāti; ‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadāpaṭipadāEl medio de alcanzar una meta o destino. El «camino medio» (majjhima-paṭipadā) enseñado por el Buddha; el sendero de práctica descrito en la cuarta noble verdad (dukkhanirodhagāminī-paṭīpadā).Ver en el glosario’ti yathābhūtaṁ pajānāti; They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’. ‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. When they’re freed, they know they’re freed. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

This is called an individual who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others. They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.”

Ayaṁ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.

This is called an individual who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others. Ayaṁ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto. They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.” So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.

When he had spoken, Ghoṭamukha said to him, “Excellent, worthy Udena! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Udena has made the teaching clear in many ways. I go for refuge to the worthy Udena, to the teaching, and to the mendicant SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario. From this day forth, may the worthy Udena remember me as a lay follower who has gone for refuge for life.”

Evaṁ vutte, ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca: “abhikkantaṁ, bho udena, abhikkantaṁ, bho udena. Seyyathāpi, bho udena, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā udenena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ udenaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

When he had spoken, Ghoṭamukha said to him, Evaṁ vutte, ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca: “Excellent, worthy Udena! Excellent! “abhikkantaṁ, bho udena, abhikkantaṁ, bho udena. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, the worthy Udena has made the teaching clear in many ways. Seyyathāpi, bho udena, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā udenena anekapariyāyena dhammo pakāsito. I go for refuge to the worthy Udena, to the teaching, and to the mendicant SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario. Esāhaṁ bhavantaṁ udenaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. From this day forth, may the worthy Udena remember me as a lay follower who has gone for refuge for life.” Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

“Brahmin, don’t go for refuge to me.*As at MN 84:10.6. You should go for refuge to that same Blessed One to whom I have gone for refuge.”

“Mā kho maṁ tvaṁ, brāhmaṇa, saraṇaṁ agamāsi. Tameva bhagavantaṁ saraṇaṁ gacchāhi yamahaṁ saraṇaṁ gato”ti.

“Brahmin, don’t go for refuge to me.*As at MN 84:10.6.“Mā kho maṁ tvaṁ, brāhmaṇa, saraṇaṁ agamāsi. You should go for refuge to that same Blessed One to whom I have gone for refuge.” Tameva bhagavantaṁ saraṇaṁ gacchāhi yamahaṁ saraṇaṁ gato”ti.

“Worthy Udena, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him.

“Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ.*Sacepi → sace (bj, pts1ed); sace hi (sya-all, km) Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ vīsatiyā yojanesu … tiṁsāya yojanesu … cattārīsāya yojanesu … paññāsāya yojanesu, paññāsampi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Yojanasate cepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ, yojanasatampi mayaṁ gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ.*Yojanasate cepi → yojanasatepi (bj, sya-all, km, pts1ed)

“Worthy Udena, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him. “Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ.*Sacepi → sace (bj, pts1ed); sace hi (sya-all, km)Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ vīsatiyā yojanesu … tiṁsāya yojanesu … cattārīsāya yojanesu … paññāsāya yojanesu, paññāsampi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ. Yojanasate cepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ, yojanasatampi mayaṁ gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ.*Yojanasate cepi → yojanasatepi (bj, sya-all, km, pts1ed)

But since the Buddha has become fully quenched, I go for refuge to that fully quenched Buddha, to the teaching, and to the Saṅgha. From this day forth, may the worthy Udena remember me as a lay follower who has gone for refuge for life. Worthy Udena, the king of Aṅga gives me a regular daily allowance. I will give you one portion of that.”*The mention of the king of Aṅga is unique. Aṅga had been conquered by Bimbisāra long ago and became part of Magadha. There is a faint memory of a time when Rājagaha was a city of Aṅga (Ja 546:36.2), but Aṅga’s glory days were long past. Perhaps “king of Aṅga” was a title of the king of Magadha, or else of a vassal ruler. | Niccabhikkhā at Ja 398:4.1 refers to the daily offering of food to a yakkha, which must be the early meaning. But here and at SN 3.13:4.4 it refers to money.

Yato ca kho, bho udena, parinibbuto so bhavaṁ gotamo, parinibbutampi mayaṁ taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Atthi ca me, bho udena, aṅgarājā devasikaṁ niccabhikkhaṁ dadāti, tato ahaṁ bhoto udenassa ekaṁ niccabhikkhaṁ dadāmī”ti.

But since the Buddha has become fully quenched, I go for refuge to that fully quenched Buddha, to the teaching, and to the Saṅgha. Yato ca kho, bho udena, parinibbuto so bhavaṁ gotamo, parinibbutampi mayaṁ taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. From this day forth, may the worthy Udena remember me as a lay follower who has gone for refuge for life. Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Worthy Udena, the king of Aṅga gives me a regular daily allowance. I will give you one portion of that.”*The mention of the king of Aṅga is unique. Aṅga had been conquered by Bimbisāra long ago and became part of Magadha. There is a faint memory of a time when Rājagaha was a city of Aṅga (Ja 546:36.2), but Aṅga’s glory days were long past. Perhaps “king of Aṅga” was a title of the king of Magadha, or else of a vassal ruler. | Niccabhikkhā at Ja 398:4.1 refers to the daily offering of food to a yakkha, which must be the early meaning. But here and at SN 3.13:4.4 it refers to money.Atthi ca me, bho udena, aṅgarājā devasikaṁ niccabhikkhaṁ dadāti, tato ahaṁ bhoto udenassa ekaṁ niccabhikkhaṁ dadāmī”ti.

“Now I’m even more delighted and satisfied with the worthy Udena, since he encourages me to give to the Saṅgha. So with this allowance and another one I will have an assembly hall built for the Saṅgha at Pāṭaliputta.”

“Imināpāhaṁ bhoto udenassa bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhavaṁ udeno saṅghe dāne samādapeti. Esāhaṁ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpessāmī”ti.

“Now I’m even more delighted and satisfied with the worthy Udena, since he encourages me to give to the Saṅgha. “Imināpāhaṁ bhoto udenassa bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhavaṁ udeno saṅghe dāne samādapeti. So with this allowance and another one I will have an assembly hall built for the Saṅgha at Pāṭaliputta.” Esāhaṁ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpessāmī”ti.

And so he had that hall built. And these days it’s called the “Ghoṭamukhī”.

Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpesi. Sā etarahi “ghoṭamukhī”ti vuccatīti.

And so he had that hall built. Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpesi. And these days it’s called the “Ghoṭamukhī”. Sā etarahi “ghoṭamukhī”ti vuccatīti.