With Subha

So I have heard. At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

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

So I have heard. Evaṁ me sutaṁ—At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Now at that time the student Subha, Todeyya’s son, was residing in Sāvatthī at a certain householder’s home on some business.*The same Subha later met the Buddha in MN 135, where he asked about kamma, and, following the Buddha’s passing, met with Ānanda in DN 10. | Subha’s father Todeyya was a prominent brahmin, often mentioned alongside Pokkharasāti. The two apparently lived not far from each other, as, according to the commentary, Todeyya was named for his village of Tudi outside of Sāvatthī (see Pāṇini’s Aṣṭādhyāyī 4.3.94). Then Subha said to that householder, “Householder, I have heard that*This passage suggests this was Subha’s first meeting with the Buddha. Sāvatthī does not lack for perfected ones. What ascetic or brahmin might we pay homage to today?”

Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṁ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena. Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṁ gahapatiṁ etadavoca: “sutaṁ metaṁ, gahapati: ‘avivittā sāvatthī arahantehī’ti. Kaṁ nu khvajja samaṇaṁ vā brāhmaṇaṁ vā payirupāseyyāmā”ti?

Now at that time the student Subha, Todeyya’s son, was residing in Sāvatthī at a certain householder’s home on some business.*The same Subha later met the Buddha in MN 135, where he asked about kamma, and, following the Buddha’s passing, met with Ānanda in DN 10. | Subha’s father Todeyya was a prominent brahmin, often mentioned alongside Pokkharasāti. The two apparently lived not far from each other, as, according to the commentary, Todeyya was named for his village of Tudi outside of Sāvatthī (see Pāṇini’s Aṣṭādhyāyī 4.3.94).Tena kho pana samayena subho māṇavo todeyyaputto sāvatthiyaṁ paṭivasati aññatarassa gahapatissa nivesane kenacideva karaṇīyena. Then Subha said to that householder, Atha kho subho māṇavo todeyyaputto yassa gahapatissa nivesane paṭivasati taṁ gahapatiṁ etadavoca: “Householder, I have heard that*This passage suggests this was Subha’s first meeting with the Buddha.“sutaṁ metaṁ, gahapati: Sāvatthī does not lack for perfected ones. ‘avivittā sāvatthī arahantehī’ti. What ascetic or brahmin might we pay homage to today?” Kaṁ nu khvajja samaṇaṁ vā brāhmaṇaṁ vā payirupāseyyāmā”ti?

“Sir, the Buddha is staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. You can pay homage to him.”

“Ayaṁ, 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, bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Taṁ, bhante, bhagavantaṁ payirupāsassū”ti.

“Sir, the Buddha is staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. “Ayaṁ, 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, bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. You can pay homage to him.” Taṁ, bhante, bhagavantaṁ payirupāsassū”ti.

Acknowledging that householder, Subha went to the Buddha and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subho māṇavo todeyyaputto bhagavantaṁ etadavoca:

Acknowledging that householder, Subha went to the Buddha and exchanged greetings with him. Atha kho subho māṇavo todeyyaputto tassa gahapatissa paṭissutvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho subho māṇavo todeyyaputto bhagavantaṁ etadavoca:

“Worthy Gotama, the brahmins say: ‘Laypeople succeed in the system of the skillful teaching, not renunciates.’*The “the system of the skillful teaching” (or perhaps “principle”, ñāyaṁ dhammaṁ kusalaṁ), though attributed to the brahmins, is a very Buddhist-sounding phrase; I have not been able to identify anything similar in Brahmanical texts. The sentiment, however, is Brahmanical, since Vedism was for a long time practiced by householders, and the renunciate path advocated by Yājñavalkya was still controversial (see eg. Bṛhadāraṇyaka Upaniṣad 4.4.22). What do you say about this?”

“brāhmaṇā, bho gotama, evamāhaṁsu: ‘gahaṭṭho ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ, na pabbajito ārādhako hoti ñāyaṁ dhammaṁ kusalan’ti. Idha bhavaṁ gotamo kimāhā”ti?

“Worthy Gotama, the brahmins say: “brāhmaṇā, bho gotama, evamāhaṁsu: ‘Laypeople succeed in the system of the skillful teaching, not renunciates.’*The “the system of the skillful teaching” (or perhaps “principle”, ñāyaṁ dhammaṁ kusalaṁ), though attributed to the brahmins, is a very Buddhist-sounding phrase; I have not been able to identify anything similar in Brahmanical texts. The sentiment, however, is Brahmanical, since Vedism was for a long time practiced by householders, and the renunciate path advocated by Yājñavalkya was still controversial (see eg. Bṛhadāraṇyaka Upaniṣad 4.4.22).‘gahaṭṭho ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ, na pabbajito ārādhako hoti ñāyaṁ dhammaṁ kusalan’ti. What do you say about this?” Idha bhavaṁ gotamo kimāhā”ti?

“On this point, student, I speak after analyzing the question,*“One who speaks after analyzing the question” is vibhajjavāda, a term that in later years characterized the Buddha’s teachings as a whole, or else a school or group of schools of whom the Sri Lankan Theravāda was one. The term is also used in Jainism (Sūyagaḍa 14.22). not one-sidedly. I don’t praise wrong practice for either laypeople or renunciates. Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching. I praise right practice for both laypeople and renunciates. Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching.”

“Vibhajjavādo kho ahamettha, māṇava; nāhamettha ekaṁsavādo. Gihissa vāhaṁ, māṇava, pabbajitassa vā micchāpaṭipattiṁ na vaṇṇemi. Gihī vā hi, māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. Gihissa vāhaṁ, māṇava, pabbajitassa vā sammāpaṭipattiṁ vaṇṇemi. Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti.

“On this point, student, I speak after analyzing the question,*“One who speaks after analyzing the question” is vibhajjavāda, a term that in later years characterized the Buddha’s teachings as a whole, or else a school or group of schools of whom the Sri Lankan Theravāda was one. The term is also used in Jainism (Sūyagaḍa 14.22).“Vibhajjavādo kho ahamettha, māṇava; not one-sidedly. nāhamettha ekaṁsavādo. I don’t praise wrong practice for either laypeople or renunciates. Gihissa vāhaṁ, māṇava, pabbajitassa vā micchāpaṭipattiṁ na vaṇṇemi. Because of wrong practice, neither laypeople nor renunciates succeed in the system of the skillful teaching. Gihī vā hi, māṇava, pabbajito vā micchāpaṭipanno micchāpaṭipattādhikaraṇahetu na ārādhako hoti ñāyaṁ dhammaṁ kusalaṁ. I praise right practice for both laypeople and renunciates. Gihissa vāhaṁ, māṇava, pabbajitassa vā sammāpaṭipattiṁ vaṇṇemi. Because of right practice, both laypeople and renunciates succeed in the system of the skillful teaching.” Gihī vā hi, māṇava, pabbajito vā sammāpaṭipanno sammāpaṭipattādhikaraṇahetu ārādhako hoti ñāyaṁ dhammaṁ kusalan”ti.

“Worthy Gotama, the brahmins say: ‘Since the work of the lay life has many obligations, duties, issues, and undertakings it is very fruitful.*Compare passages such as AN 3.60:4.2, DN 5:23.1, and AN 5.96:1.3. But since the work of the renunciate has few obligations, duties, issues, and undertakings it is not very fruitful.’ What do you say about this?”

“Brāhmaṇā, bho gotama, evamāhaṁsu: ‘mahaṭṭhamidaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ gharāvāsakammaṭṭhānaṁ mahapphalaṁ hoti; appaṭṭhamidaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ 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 kammaṭṭhānaṁ appaphalaṁ hotī’ti. Idha bhavaṁ gotamo kimāhā”ti.

“Worthy Gotama, the brahmins say: “Brāhmaṇā, bho gotama, evamāhaṁsu: ‘Since the work of the lay life has many obligations, duties, issues, and undertakings it is very fruitful.*Compare passages such as AN 3.60:4.2, DN 5:23.1, and AN 5.96:1.3.‘mahaṭṭhamidaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ gharāvāsakammaṭṭhānaṁ mahapphalaṁ hoti; But since the work of the renunciate has few obligations, duties, issues, and undertakings it is not very fruitful.’ appaṭṭhamidaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ 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 kammaṭṭhānaṁ appaphalaṁ hotī’ti. What do you say about this?” Idha bhavaṁ gotamo kimāhā”ti.

“On this point, too, I speak after analyzing the question, not one-sidedly. Some work has many obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful. Some work has many obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful. Some work has few obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful. Some work has few obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful.

“Etthāpi kho ahaṁ, māṇava, vibhajjavādo; nāhamettha ekaṁsavādo. Atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti; atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, sampajjamānaṁ mahapphalaṁ hoti; atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti; atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti.

“On this point, too, I speak after analyzing the question, “Etthāpi kho ahaṁ, māṇava, vibhajjavādo; not one-sidedly. nāhamettha ekaṁsavādo. Some work has many obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful. Atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti; Some work has many obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful. atthi, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ, sampajjamānaṁ mahapphalaṁ hoti; Some work has few obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful. atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ, vipajjamānaṁ appaphalaṁ hoti; Some work has few obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful. atthi, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti.

And what work has many obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful? Farming. And what work has many obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful? Again, it is farming. And what work has few obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful? Trade. And what work has few obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful? Again, it’s trade.

Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti? Kasi kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti? Kasiyeva kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti? Vaṇijjā kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti? Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti.

And what work has many obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful? Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti? Farming. Kasi kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. And what work has many obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful? Katamañca, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti? Again, it is farming. Kasiyeva kho, māṇava, kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. And what work has few obligations, duties, issues, and undertakings, and when it fails it’s not very fruitful? Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti? Trade. Vaṇijjā kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. And what work has few obligations, duties, issues, and undertakings, and when it succeeds it is very fruitful? Katamañca, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti? Again, it’s trade. Vaṇijjāyeva kho, māṇava, kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti.

The lay life is like farming in that it’s work with many obligations and when it fails it’s not very fruitful; but when it succeeds it is very fruitful. The renunciate life is like trade in that it’s work with few obligations and when it fails it’s not very fruitful; but when it succeeds it is very fruitful.”

Seyyathāpi, māṇava, kasi kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti; evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti; evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hotī”ti.

The lay life is like farming in that it’s work with many obligations and when it fails it’s not very fruitful; Seyyathāpi, māṇava, kasi kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. but when it succeeds it is very fruitful. Seyyathāpi, māṇava, kasiyeva kammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti; evameva kho, māṇava, gharāvāsakammaṭṭhānaṁ mahaṭṭhaṁ mahākiccaṁ mahādhikaraṇaṁ mahāsamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti. The renunciate life is like trade in that it’s work with few obligations and when it fails it’s not very fruitful; Seyyathāpi, māṇava, vaṇijjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti; evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ vipajjamānaṁ appaphalaṁ hoti. but when it succeeds it is very fruitful.” Seyyathāpi, māṇava, vaṇijjāyeva kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hoti; evameva kho, māṇava, pabbajjā kammaṭṭhānaṁ appaṭṭhaṁ appakiccaṁ appādhikaraṇaṁ appasamārambhaṁ sampajjamānaṁ mahapphalaṁ hotī”ti.

“If you don’t mind, please explain these in this assembly.”

sace te agaru— sādhu te pañca dhamme imasmiṁ parisati bhāsassū”ti.

“If you don’t mind, sace te agaru—please explain these in this assembly.” sādhu te pañca dhamme imasmiṁ parisati bhāsassū”ti.

“Worthy Gotama, truth is the first thing. Fervor is the second thing.*Given that this is said to be a practice for householders, it would seem that tapas here means “fervor” rather than “mortification”. | A somewhat similar list of four things is found at Bṛhadāraṇyaka Upaniṣad 4.4.22: a brahmin realizes the Self by means of study of Vedas, sacrifice, generosity, and the fervor of fasting (vedānuvacanena … yajñena dānena tapasānāśakena). Chāndogya Upaniṣad 8.5.3 further identifies fasting with brahmacariya and living in the forest. Chastity is the third thing. Recitation is the fourth thing. Generosity is the fifth thing. These are the five things that the brahmins prescribe for making merit and succeeding in the skillful. What do you say about this?”

“Saccaṁ kho, bho gotama, brāhmaṇā paṭhamaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Tapaṁ kho, bho gotama, brāhmaṇā dutiyaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brahmacariyaṁ kho, bho gotama, brāhmaṇā tatiyaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Ajjhenaṁ kho, bho gotama, brāhmaṇā catutthaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Cāgaṁ kho, bho gotama, brāhmaṇā pañcamaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti. Idha bhavaṁ gotamo kimāhā”ti?

“Worthy Gotama, truth is the first thing. “Saccaṁ kho, bho gotama, brāhmaṇā paṭhamaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Fervor is the second thing.*Given that this is said to be a practice for householders, it would seem that tapas here means “fervor” rather than “mortification”. | A somewhat similar list of four things is found at Bṛhadāraṇyaka Upaniṣad 4.4.22: a brahmin realizes the Self by means of study of Vedas, sacrifice, generosity, and the fervor of fasting (vedānuvacanena … yajñena dānena tapasānāśakena). Chāndogya Upaniṣad 8.5.3 further identifies fasting with brahmacariya and living in the forest.Tapaṁ kho, bho gotama, brāhmaṇā dutiyaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Chastity is the third thing. Brahmacariyaṁ kho, bho gotama, brāhmaṇā tatiyaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Recitation is the fourth thing. Ajjhenaṁ kho, bho gotama, brāhmaṇā catutthaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. Generosity is the fifth thing. Cāgaṁ kho, bho gotama, brāhmaṇā pañcamaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya. These are the five things that the brahmins prescribe for making merit and succeeding in the skillful. Brāhmaṇā, bho gotama, ime pañca dhamme paññapenti puññassa kiriyāya, kusalassa ārādhanāyāti. What do you say about this?” Idha bhavaṁ gotamo kimāhā”ti?

“Well, student, is there even a single one of the brahmins who says this:*Compare MN 95:13.1. ‘I declare the result of these five things after realizing it with my own insight’?”

“Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ 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 vipākaṁ pavedemī’”ti?

“Well, student, is there even a single one of the brahmins who says this:*Compare MN 95:13.1.“Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: ‘I declare the result of these five things after realizing it with my own insight’?” ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ 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 vipākaṁ pavedemī’”ti?

“Well, is there even a single tutor of the brahmins, or a tutor’s tutor, or anyone back to the seventh generation of tutors, who says this: ‘I declare the result of these five things after realizing it with my own insight’?”

“Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha: ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’”ti?

“Well, is there even a single tutor of the brahmins, or a tutor’s tutor, or anyone back to the seventh generation of tutors, who says this: “Kiṁ pana, māṇava, atthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha: ‘I declare the result of these five things after realizing it with my own insight’?” ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’”ti?

“Well, what of the ancient seers of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. Did even they say: ‘We declare the result of these five things after realizing it with our own insight’?”

“Kiṁ pana, māṇava, yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, tepi evamāhaṁsu: ‘mayaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemā’”ti?

“Well, what of the ancient seers of the brahmins, namely Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamadaggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu? They were the authors and propagators of the hymns. Their hymnal was sung and propagated and compiled in ancient times; and these days, brahmins continue to sing and chant it, chanting what was chanted and teaching what was taught. “Kiṁ pana, māṇava, yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, Did even they say: tepi evamāhaṁsu: ‘We declare the result of these five things after realizing it with our own insight’?” ‘mayaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemā’”ti?

“So, student, it seems that there is not a single one of the brahmins, not even anyone back to the seventh generation of tutors, nor even the ancient seers of the brahmins who says: ‘We declare the result of these five things after realizing it with our own insight.’

“Iti kira, māṇava, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’ti; natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha: ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’ti; yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. Tepi na evamāhaṁsu: ‘mayaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemā’ti.

“So, student, it seems that there is not a single one of the brahmins, “Iti kira, māṇava, natthi koci brāhmaṇānaṁ ekabrāhmaṇopi yo evamāha: ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’ti; not even anyone back to the seventh generation of tutors, natthi koci brāhmaṇānaṁ ekācariyopi ekācariyapācariyopi yāva sattamā ācariyamahayugāpi yo evamāha: ‘ahaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemī’ti; nor even the ancient seers of the brahmins yepi te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti, seyyathidaṁ—aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu. who says: Tepi na evamāhaṁsu: ‘We declare the result of these five things after realizing it with our own insight.’ ‘mayaṁ imesaṁ pañcannaṁ dhammānaṁ sayaṁ abhiññā sacchikatvā vipākaṁ pavedemā’ti.

Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.”

Seyyathāpi, māṇava, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati; evameva kho, māṇava, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passatī”ti.

Suppose there was a queue of blind men, each holding the one in front: the first one does not see, the middle one does not see, and the last one does not see. Seyyathāpi, māṇava, andhaveṇi paramparāsaṁsattā purimopi na passati majjhimopi na passati pacchimopi na passati; In the same way, it seems to me that the brahmins’ statement turns out to be comparable to a queue of blind men: the first one does not see, the middle one does not see, and the last one does not see.” evameva kho, māṇava, andhaveṇūpamaṁ maññe brāhmaṇānaṁ bhāsitaṁ sampajjati—purimopi na passati majjhimopi na passati pacchimopi na passatī”ti.

When he said this, Subha became angry and upset with the Buddha because of the simile of the queue of blind men. He even attacked and badmouthed the Buddha himself, saying, “The ascetic Gotama will be worsted!” He said to the Buddha:

Evaṁ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva vadamāno: “samaṇo gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca:

When he said this, Subha became angry and upset with the Buddha because of the simile of the queue of blind men. He even attacked and badmouthed the Buddha himself, saying, Evaṁ vutte, subho māṇavo todeyyaputto bhagavatā andhaveṇūpamena vuccamāno kupito anattamano bhagavantaṁyeva khuṁsento bhagavantaṁyeva vambhento bhagavantaṁyeva vadamāno: “The ascetic Gotama will be worsted!” He said to the Buddha: “samaṇo gotamo pāpito bhavissatī”ti bhagavantaṁ etadavoca:

“Worthy Gotama, the brahmin Pokkharasāti Upamañña of the Subhaga Forest says:*The Subhaga Forest outside Ukkaṭṭha was the scene of cosmic drama demonstrating the superiority of the Buddha over the brahmins, likely chosen because it was Pokkharasāti’s home (MN 1:1.2, MN 49:2.1; see also DN 14:3.29). | The Upamañña clan (gotra) traces to Upamanyu Vāsiṣṭha, the author of three verses in homage of Indra and Soma (Rig Veda 9.97.13–15). The association with Soma worship continued with Prācīnaśāla son of Upamanyu, who worshiped the Self in the sky only, which, though limited, brings an abundance of Soma libations and food in the family (Chāndogya Upaniṣad 5.12; cf. Bṛhadāraṇyaka Upaniṣad 2.1.3). An Upamanyu descendant hailed from Kamboja (Persia); his teacher Madragāra Śauṅgāyani was from the neighboring Madra (Vaṁśa-Brāhmaṇa 1.17). It is perhaps this Upamanyu who is cited for his linguistic expertise in Yāska’s Nirukta (1.1, etc.). Insofar as any conclusions can be drawn from all this, it agrees with the sutta depiction of Pokkharasāti as a family man, devoted to Brahmanical traditions, and learned in the Vedas. Later, the Purāṇas would depict an Upamanyu as a devotee of Śiva. ‘This is exactly what happens with some ascetics and brahmins. They claim to have a superhuman distinction in knowledge and vision worthy of the noble ones. But their statement turns out to be a joke—mere words, vacuous and hollow. For how on earth can a human being know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones? That is not possible.’”*This attitude sharply contrasts with DN 3:1.2.6, where he is inspired to hear of the Buddha’s reputation for meditative insight. Presumably this was earlier. He may have grown more interested in the Buddha over time, as his reputation spread.

“brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha: ‘evameva panidhekacce samaṇabrāhmaṇā uttari manussadhammā alamariyañāṇadassanavisesaṁ paṭijānanti.*panidhekacce → panimeke (sabbattha) Tesamidaṁ bhāsitaṁ hassakaṁyeva sampajjati, nāmakaṁyeva sampajjati, rittakaṁyeva sampajjati, tucchakaṁyeva sampajjati. 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 manussabhūto uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti— netaṁ ṭhānaṁ vijjatī’”ti?

“Worthy Gotama, the brahmin Pokkharasāti Upamañña of the Subhaga Forest says:*The Subhaga Forest outside Ukkaṭṭha was the scene of cosmic drama demonstrating the superiority of the Buddha over the brahmins, likely chosen because it was Pokkharasāti’s home (MN 1:1.2, MN 49:2.1; see also DN 14:3.29). | The Upamañña clan (gotra) traces to Upamanyu Vāsiṣṭha, the author of three verses in homage of Indra and Soma (Rig Veda 9.97.13–15). The association with Soma worship continued with Prācīnaśāla son of Upamanyu, who worshiped the Self in the sky only, which, though limited, brings an abundance of Soma libations and food in the family (Chāndogya Upaniṣad 5.12; cf. Bṛhadāraṇyaka Upaniṣad 2.1.3). An Upamanyu descendant hailed from Kamboja (Persia); his teacher Madragāra Śauṅgāyani was from the neighboring Madra (Vaṁśa-Brāhmaṇa 1.17). It is perhaps this Upamanyu who is cited for his linguistic expertise in Yāska’s Nirukta (1.1, etc.). Insofar as any conclusions can be drawn from all this, it agrees with the sutta depiction of Pokkharasāti as a family man, devoted to Brahmanical traditions, and learned in the Vedas. Later, the Purāṇas would depict an Upamanyu as a devotee of Śiva.“brāhmaṇo, bho gotama, pokkharasāti opamañño subhagavaniko evamāha: ‘This is exactly what happens with some ascetics and brahmins. They claim to have a superhuman distinction in knowledge and vision worthy of the noble ones. ‘evameva panidhekacce samaṇabrāhmaṇā uttari manussadhammā alamariyañāṇadassanavisesaṁ paṭijānanti.*panidhekacce → panimeke (sabbattha)But their statement turns out to be a joke—mere words, vacuous and hollow. Tesamidaṁ bhāsitaṁ hassakaṁyeva sampajjati, nāmakaṁyeva sampajjati, rittakaṁyeva sampajjati, tucchakaṁyeva sampajjati. For how on earth can a human being know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones? 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 manussabhūto uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—That is not possible.’”*This attitude sharply contrasts with DN 3:1.2.6, where he is inspired to hear of the Buddha’s reputation for meditative insight. Presumably this was earlier. He may have grown more interested in the Buddha over time, as his reputation spread.netaṁ ṭhānaṁ vijjatī’”ti?

“Suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun. They’d say: ‘There’s no such thing as dark and bright sights, and no-one who sees them. There’s no such thing as blue, yellow, red, magenta, even and uneven ground, stars, moon and sun, and no-one who sees these things. I don’t know it or see it, therefore it doesn’t exist.’*A logic still all too familiar today. Would they be speaking rightly?”

“Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye. So evaṁ vadeyya: ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṁ rūpānaṁ dassāvī; natthi nīlakāni rūpāni, natthi nīlakānaṁ rūpānaṁ dassāvī; natthi pītakāni rūpāni, natthi pītakānaṁ rūpānaṁ dassāvī; natthi lohitakāni rūpāni, natthi lohitakānaṁ rūpānaṁ dassāvī; natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī; natthi samavisamaṁ, natthi samavisamassa dassāvī; natthi tārakarūpāni, natthi tārakarūpānaṁ dassāvī; natthi candimasūriyā, natthi candimasūriyānaṁ dassāvī. Ahametaṁ na jānāmi, ahametaṁ na passāmi; tasmā taṁ natthī’ti. SammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario nu kho so, māṇava, vadamāno vadeyyā”ti?

“Suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun. “Seyyathāpi, māṇava, jaccandho puriso na passeyya kaṇhasukkāni rūpāni, na passeyya nīlakāni rūpāni, na passeyya pītakāni rūpāni, na passeyya lohitakāni rūpāni, na passeyya mañjiṭṭhakāni rūpāni, na passeyya samavisamaṁ, na passeyya tārakarūpāni, na passeyya candimasūriye. They’d say: So evaṁ vadeyya: ‘There’s no such thing as dark and bright sights, and no-one who sees them. ‘natthi kaṇhasukkāni rūpāni, natthi kaṇhasukkānaṁ rūpānaṁ dassāvī; There’s no such thing as blue, natthi nīlakāni rūpāni, natthi nīlakānaṁ rūpānaṁ dassāvī; yellow, natthi pītakāni rūpāni, natthi pītakānaṁ rūpānaṁ dassāvī; red, natthi lohitakāni rūpāni, natthi lohitakānaṁ rūpānaṁ dassāvī; magenta, natthi mañjiṭṭhakāni rūpāni, natthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī; even and uneven ground, natthi samavisamaṁ, natthi samavisamassa dassāvī; stars, natthi tārakarūpāni, natthi tārakarūpānaṁ dassāvī; moon and sun, and no-one who sees these things. natthi candimasūriyā, natthi candimasūriyānaṁ dassāvī. I don’t know it or see it, Ahametaṁ na jānāmi, ahametaṁ na passāmi; therefore it doesn’t exist.’*A logic still all too familiar today.tasmā taṁ natthī’ti. Would they be speaking rightly?” SammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario nu kho so, māṇava, vadamāno vadeyyā”ti?

“No, worthy Gotama. There are such things as dark and bright sights, and one who sees them. There is blue, yellow, red, magenta, even and uneven ground, stars, moon and sun, and one who sees these things. So it’s not right to say this: ‘I don’t know it or see it, therefore it doesn’t exist.’”

“No hidaṁ, bho gotama. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṁ rūpānaṁ dassāvī; atthi nīlakāni rūpāni, atthi nīlakānaṁ rūpānaṁ dassāvī; atthi pītakāni rūpāni, atthi pītakānaṁ rūpānaṁ dassāvī; atthi lohitakāni rūpāni, atthi lohitakānaṁ rūpānaṁ dassāvī; atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī; atthi samavisamaṁ, atthi samavisamassa dassāvī; atthi tārakarūpāni, atthi tārakarūpānaṁ dassāvī; atthi candimasūriyā, atthi candimasūriyānaṁ dassāvī. ‘Ahametaṁ na jānāmi, ahametaṁ na passāmi; tasmā taṁ natthī’ti; na hi so, bho gotama, sammā vadamāno vadeyyā”ti.

“No, worthy Gotama. “No hidaṁ, bho gotama. There are such things as dark and bright sights, and one who sees them. Atthi kaṇhasukkāni rūpāni, atthi kaṇhasukkānaṁ rūpānaṁ dassāvī; There is blue, atthi nīlakāni rūpāni, atthi nīlakānaṁ rūpānaṁ dassāvī; yellow, atthi pītakāni rūpāni, atthi pītakānaṁ rūpānaṁ dassāvī; red, atthi lohitakāni rūpāni, atthi lohitakānaṁ rūpānaṁ dassāvī; magenta, atthi mañjiṭṭhakāni rūpāni, atthi mañjiṭṭhakānaṁ rūpānaṁ dassāvī; even and uneven ground, atthi samavisamaṁ, atthi samavisamassa dassāvī; stars, atthi tārakarūpāni, atthi tārakarūpānaṁ dassāvī; moon and sun, and one who sees these things. atthi candimasūriyā, atthi candimasūriyānaṁ dassāvī. So it’s not right to say this: ‘I don’t know it or see it, ‘Ahametaṁ na jānāmi, ahametaṁ na passāmi; therefore it doesn’t exist.’” tasmā taṁ natthī’ti; na hi so, bho gotama, sammā vadamāno vadeyyā”ti.

“In the same way, Pokkharasāti is blind and sightless. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.

“Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.

“In the same way, Pokkharasāti is blind and sightless. “Evameva kho, māṇava, brāhmaṇo pokkharasāti opamañño subhagavaniko andho acakkhuko. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones. So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.

What do you think, student? There are well-to-do brahmins of Kosala such as the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, and your father Todeyya. What’s better for them: that their speech agrees or disagrees with the consensus of opinion?”

Taṁ kiṁ maññasi, māṇava, ye te kosalakā brāhmaṇamahāsālā, seyyathidaṁ— caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṁ seyyo, yaṁ vā te sammuccā vācaṁ bhāseyyuṁ yaṁ vā asammuccā”ti?*seyyo → seyyā (bj, sya-all, km) | sammuccā → sammusā (si, pts1ed); saṁmucchā (sya-all) | ca → vā (bj, sya-all, km, pts1ed)

What do you think, student? Taṁ kiṁ maññasi, māṇava, There are well-to-do brahmins of Kosala such as ye te kosalakā brāhmaṇamahāsālā, seyyathidaṁ—the brahmins Caṅkī, Tārukkha, Pokkharasāti, Jānussoṇi, and your father Todeyya. What’s better for them: that their speech agrees or disagrees with the consensus of opinion?” caṅkī brāhmaṇo tārukkho brāhmaṇo pokkharasāti brāhmaṇo jāṇussoṇi brāhmaṇo pitā ca te todeyyo, katamā nesaṁ seyyo, yaṁ vā te sammuccā vācaṁ bhāseyyuṁ yaṁ vā asammuccā”ti?*seyyo → seyyā (bj, sya-all, km) | sammuccā → sammusā (si, pts1ed); saṁmucchā (sya-all) | ca → vā (bj, sya-all, km, pts1ed)

“What do you think, student? If this is so, does Pokkharasāti’s speech agree or disagree with the consensus of opinion?”

“Taṁ kiṁ maññasi, māṇava, yadi evaṁ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā”ti?*asammuccā”ti → asammusā vāti (si, pts1ed); asaṁmucchāti (sya-all)

“What do you think, student? “Taṁ kiṁ maññasi, māṇava, If this is so, does Pokkharasāti’s speech agree or disagree with the consensus of opinion?” yadi evaṁ sante, brāhmaṇena pokkharasātinā opamaññena subhagavanikena sammuccā vācā bhāsitā asammuccā”ti?*asammuccā”ti → asammusā vāti (si, pts1ed); asaṁmucchāti (sya-all)

“Student, there are these five hindrances. What five? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. These are the five hindrances. Pokkharasāti is obstructed, hindered, engulfed, and enveloped by these five hindrances.*For ophuṭo compare sabbavāriphuṭo at MN 56:12.2. In both cases phuṭ appears in a string of terms from the root var, and is possibly a corrupted form, or at least has the same meaning. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.

“Pañca kho ime, māṇava, nīvaraṇā. Katame pañca? Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ— ime kho, māṇava, pañca nīvaraṇā. Imehi kho, māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho.*ophuṭo → ovuto (bj); ophuto (sya-all, km, pts1ed) So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.

“Student, there are these five hindrances. “Pañca kho ime, māṇava, nīvaraṇā. What five? Katame pañca? The hindrances of sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt. Kāmacchandanīvaraṇaṁ, byāpādanīvaraṇaṁ, thinamiddhanīvaraṇaṁ uddhaccakukkuccanīvaraṇaṁ, vicikicchānīvaraṇaṁ—These are the five hindrances. ime kho, māṇava, pañca nīvaraṇā. Pokkharasāti is obstructed, hindered, engulfed, and enveloped by these five hindrances.*For ophuṭo compare sabbavāriphuṭo at MN 56:12.2. In both cases phuṭ appears in a string of terms from the root var, and is possibly a corrupted form, or at least has the same meaning.Imehi kho, māṇava, pañcahi nīvaraṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko āvuto nivuto ophuṭo pariyonaddho.*ophuṭo → ovuto (bj); ophuto (sya-all, km, pts1ed)It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones. So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.

There are these five kinds of sensual stimulation. What five? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. There are sounds known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. These are the five kinds of sensual stimulation.

Pañca kho ime, māṇava, kāmaguṇā. Katame pañca? Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā; sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhā viññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā— ime kho, māṇava, pañca kāmaguṇā.

There are these five kinds of sensual stimulation. Pañca kho ime, māṇava, kāmaguṇā. What five? Katame pañca? There are sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. Cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā; There are sounds known by the ear … sotaviññeyyā saddā …pe… smells known by the nose … ghānaviññeyyā gandhā … tastes known by the tongue … jivhā viññeyyā rasā … touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā—These are the five kinds of sensual stimulation. ime kho, māṇava, pañca kāmaguṇā.

Pokkharasāti enjoys himself with these five kinds of sensual stimulation, tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones.

Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.

Pokkharasāti enjoys himself with these five kinds of sensual stimulation, tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. Imehi kho, māṇava, pañcahi kāmaguṇehi brāhmaṇo pokkharasāti opamañño subhagavaniko gathito mucchito ajjhopanno anādīnavadassāvī anissaraṇapañño paribhuñjati. It is quite impossible for him to know or see or realize a superhuman distinction in knowledge and vision worthy of the noble ones. So vata uttari manussadhammā alamariyañāṇadassanavisesaṁ ñassati vā dakkhati vā sacchi vā karissatīti—netaṁ ṭhānaṁ vijjati.

What do you think, student? Which would have better flames, color, and radiance: a fire that depends on grass and logs as fuel, or one that does not?”

Taṁ kiṁ maññasi, māṇava, yaṁ vā tiṇakaṭṭhupādānaṁ paṭicca aggiṁ jāleyya yaṁ vā nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti?

What do you think, student? Taṁ kiṁ maññasi, māṇava, Which would have better flames, color, and radiance: a fire that depends on grass and logs as fuel, or one that does not?” yaṁ vā tiṇakaṭṭhupādānaṁ paṭicca aggiṁ jāleyya yaṁ vā nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya, katamo nu khvāssa aggi accimā ceva vaṇṇavā ca pabhassaro cā”ti?

“But it isn’t possible, except by psychic power. Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel. Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel.

“Aṭṭhānaṁ kho etaṁ, māṇava, anavakāso yaṁ nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya aññatra iddhimatā. Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṁ paṭicca aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pītipītiGozo, deleite o entusiasmo meditativo. En meditación, pīti designa una cualidad gozosa y energizante de la mente que aparece en el primer jhāna, que alcanza su madurez en el segundo jhāna, y se desvanece antes del tercero. Es también uno de los siete factores del despertar.Ver en el glosario pañca kāmaguṇe paṭicca. Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti aññatreva kāmehi aññatra akusalehi dhammehi.

“But it isn’t possible, except by psychic power. “Aṭṭhānaṁ kho etaṁ, māṇava, anavakāso yaṁ nissaṭṭhatiṇakaṭṭhupādānaṁ aggiṁ jāleyya aññatra iddhimatā. Rapture that depends on the five kinds of sensual stimulation is like a fire that depends on grass and logs as fuel. Seyyathāpi, māṇava, tiṇakaṭṭhupādānaṁ paṭicca aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pītipītiGozo, deleite o entusiasmo meditativo. En meditación, pīti designa una cualidad gozosa y energizante de la mente que aparece en el primer jhāna, que alcanza su madurez en el segundo jhāna, y se desvanece antes del tercero. Es también uno de los siete factores del despertar.Ver en el glosario pañca kāmaguṇe paṭicca. Rapture that’s apart from sensual pleasures and unskillful qualities is like a fire that doesn’t depend on grass and logs as fuel. Seyyathāpi, māṇava, nissaṭṭhatiṇakaṭṭhupādāno aggi jalati tathūpamāhaṁ, māṇava, imaṁ pītiṁ vadāmi yāyaṁ pīti aññatreva kāmehi aññatra akusalehi dhammehi.

And what is rapture that’s apart from sensual pleasures and unskillful qualities? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. This is rapture that’s apart from sensual pleasures and unskillful qualities.

Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? Idha, māṇava, 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 vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.

And what is rapture that’s apart from sensual pleasures and unskillful qualities? Katamā ca, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Idha, māṇava, 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 vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. This is rapture that’s apart from sensual pleasures and unskillful qualities. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.

Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. This too is rapture that’s apart from sensual pleasures and unskillful qualities.

Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharati. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.

Furthermore, as the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. Puna caparaṁ, māṇava, bhikkhu vitakkavicārānaṁ vūpasamā … dutiyaṁ jhānaṁ upasampajja viharati. This too is rapture that’s apart from sensual pleasures and unskillful qualities. Ayampi kho, māṇava, pīti aññatreva kāmehi aññatra akusalehi dhammehi.

“What do you think, student? Suppose a brahmin was setting up a big sacrifice. Then two brahmins came along, thinking to participate. Then one of those brahmins thought: ‘Oh, I hope that I alone get the best seat, the best drink, and the best almsfood in the refectory, not some other brahmin.’*The same thought can occur to mendicants too (MN 5:15.2). But it’s possible that some other brahmin gets the best seat, the best drink, and the best almsfood in the refectory. Thinking, ‘Some other brahmin has got the best seat, the best drink, the best almsfood,’ they get angry and bitter. What do the brahmins say is the result of this?”

“Taṁ kiṁ maññasi, māṇava, idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa. Atha dve brāhmaṇā āgaccheyyuṁ: ‘itthannāmassa brāhmaṇassa mahāyaññaṁ anubhavissāmā’ti. Tatrekassa brāhmaṇassa evamassa:*Tatrekassa → tatra ekassa (sya-all); tatthekassa (pts1ed) ‘aho vata ahameva labheyyaṁ bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti. Ṭhānaṁ kho panetaṁ, māṇava, vijjati yaṁ añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na so brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ. ‘Añño brāhmaṇo labhati bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, nāhaṁ labhāmi bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti— iti so kupito hoti anattamano. Imassa pana, māṇava, brāhmaṇā kiṁ vipākaṁ paññapentī”ti?

“What do you think, student? “Taṁ kiṁ maññasi, māṇava, Suppose a brahmin was setting up a big sacrifice. idha aññatarassa brāhmaṇassa mahāyañño paccupaṭṭhito assa. Then two brahmins came along, Atha dve brāhmaṇā āgaccheyyuṁ: thinking to participate. ‘itthannāmassa brāhmaṇassa mahāyaññaṁ anubhavissāmā’ti. Then one of those brahmins thought: Tatrekassa brāhmaṇassa evamassa:*Tatrekassa → tatra ekassa (sya-all); tatthekassa (pts1ed)‘Oh, I hope that I alone get the best seat, the best drink, and the best almsfood in the refectory, not some other brahmin.’*The same thought can occur to mendicants too (MN 5:15.2).‘aho vata ahameva labheyyaṁ bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti. But it’s possible that some other brahmin gets the best seat, the best drink, and the best almsfood in the refectory. Ṭhānaṁ kho panetaṁ, māṇava, vijjati yaṁ añño brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, na so brāhmaṇo labheyya bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ. Thinking, ‘Some other brahmin has got the best seat, the best drink, the best almsfood,’ ‘Añño brāhmaṇo labhati bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍaṁ, nāhaṁ labhāmi bhattagge aggāsanaṁ aggodakaṁ aggapiṇḍan’ti—they get angry and bitter. iti so kupito hoti anattamano. What do the brahmins say is the result of this?” Imassa pana, māṇava, brāhmaṇā kiṁ vipākaṁ paññapentī”ti?

“Worthy Gotama, brahmins don’t give gifts so that others will get angry and upset. Rather, they give only out of sympathy.”

“Na khvettha, bho gotama, brāhmaṇā evaṁ dānaṁ denti: ‘iminā paro kupito hotu anattamano’ti. Atha khvettha brāhmaṇā anukampājātikaṁyeva dānaṁ dentī”ti.

“Worthy Gotama, brahmins don’t give gifts so that “Na khvettha, bho gotama, brāhmaṇā evaṁ dānaṁ denti: others will get angry and upset. ‘iminā paro kupito hotu anattamano’ti. Rather, they give only out of sympathy.” Atha khvettha brāhmaṇā anukampājātikaṁyeva dānaṁ dentī”ti.

“In that case, isn’t compassion a sixth ground for making merit?”

“Evaṁ sante kho, māṇava, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti— yadidaṁ anukampājātikan”ti.

“In that case, isn’t compassion a sixth ground for making merit?” “Evaṁ sante kho, māṇava, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti—yadidaṁ anukampājātikan”ti.

“In that case, compassion is a sixth ground for making merit.”*Accepting his initial idea of generosity in deed, the Buddha leads Subha to agree on the importance of inner motivation as well.

“Evaṁ sante, bho gotama, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti— yadidaṁ anukampājātikan”ti.

“In that case, compassion is a sixth ground for making merit.”*Accepting his initial idea of generosity in deed, the Buddha leads Subha to agree on the importance of inner motivation as well.“Evaṁ sante, bho gotama, brāhmaṇānaṁ idaṁ chaṭṭhaṁ puññakiriyavatthu hoti—yadidaṁ anukampājātikan”ti.

“Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, where do you usually find them: among laypeople or renunciates?”

“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṁ pañca dhamme kattha bahulaṁ samanupassasi— gahaṭṭhesu vā pabbajitesu vā”ti?

“Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, where do you usually find them: “Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, ime tvaṁ pañca dhamme kattha bahulaṁ samanupassasi—among laypeople or renunciates?” gahaṭṭhesu vā pabbajitesu vā”ti?

“Mostly among renunciates, and less so among lay people. For a layperson has many obligations, duties, issues, and undertakings, and they can’t always tell the truth, be fervent, be chaste, rehearse a lot, or be very generous. But a renunciate has few obligations, duties, issues, and undertakings, and they can always tell the truth, be fervent, be chaste, rehearse a lot, and be very generous. Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, I usually find them among renunciates, and less so among laypeople.”

“Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṁ pañca dhamme pabbajitesu bahulaṁ samanupassāmi appaṁ gahaṭṭhesu. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṁ samitaṁ saccavādī hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṁ samitaṁ saccavādī hoti. Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṁ samitaṁ tapassī hoti … brahmacārī hoti … sajjhāyabahulo hoti … cāgabahulo hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṁ samitaṁ tapassī hoti … brahmacārī hoti … sajjhāyabahulo hoti … cāgabahulo hoti. Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṁ pañca dhamme pabbajitesu bahulaṁ samanupassāmi appaṁ gahaṭṭhesū”ti.

“Mostly among renunciates, and less so among lay people. “Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṁ pañca dhamme pabbajitesu bahulaṁ samanupassāmi appaṁ gahaṭṭhesu. For a layperson has many obligations, duties, issues, and undertakings, and they can’t always tell the truth, Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṁ samitaṁ saccavādī hoti; pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho, satataṁ samitaṁ saccavādī hoti. be fervent, Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho na satataṁ samitaṁ tapassī hoti … be chaste, brahmacārī hoti … rehearse a lot, sajjhāyabahulo hoti … or be very generous. cāgabahulo hoti; But a renunciate has few obligations, duties, issues, and undertakings, and they can always tell the truth, be fervent, pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṁ samitaṁ tapassī hoti … be chaste, brahmacārī hoti … rehearse a lot, sajjhāyabahulo hoti … and be very generous. cāgabahulo hoti. Of the five things that the brahmins prescribe for making merit and succeeding in the skillful, I usually find them among renunciates, and less so among laypeople.” Yeme, bho gotama, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, imāhaṁ pañca dhamme pabbajitesu bahulaṁ samanupassāmi appaṁ gahaṭṭhesū”ti.

“I say that the five things prescribed by the brahmins for making merit are prerequisites of the mind for developing a mind free of enmity and ill will.

“Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṁ ete parikkhāre vadāmi— yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya.

“I say that the five things prescribed by the brahmins for making merit are prerequisites of the mind for “Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya cittassāhaṁ ete parikkhāre vadāmi—developing a mind free of enmity and ill will. yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya.

Take a mendicant who speaks the truth. Thinking, ‘I’m truthful,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching. And I say that joy connected with the skillful is a prerequisite of the mind for developing a mind free of enmity and ill will.

Idha, māṇava, bhikkhu saccavādī hoti. So ‘saccavādīmhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi— yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya.

Take a mendicant who speaks the truth. Idha, māṇava, bhikkhu saccavādī hoti. Thinking, ‘I’m truthful,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching. So ‘saccavādīmhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. And I say that joy connected with the skillful is a prerequisite of the mind for Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi—developing a mind free of enmity and ill will. yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya.

Take a mendicant who is fervent … is chaste … rehearses a lot … and is very generous. Thinking, ‘I’m very generous,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching. And I say that joy connected with the skillful is a prerequisite of the mind for developing a mind free of enmity and ill will. I say that these five things prescribed by the brahmins for making merit are prerequisites of the mind for developing a mind free of enmity and ill will.”

Idha, māṇava, bhikkhu tapassī hoti …pe… brahmacārī hoti …pe… sajjhāyabahulo hoti …pe… cāgabahulo hoti. So ‘cāgabahulomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi— yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya. Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṁ ete parikkhāre vadāmi— yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāyā”ti.

Take a mendicant who is fervent … Idha, māṇava, bhikkhu tapassī hoti …pe… is chaste … brahmacārī hoti …pe… rehearses a lot … sajjhāyabahulo hoti …pe… and is very generous. cāgabahulo hoti. Thinking, ‘I’m very generous,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching. So ‘cāgabahulomhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. And I say that joy connected with the skillful is a prerequisite of the mind for Yaṁ taṁ kusalūpasaṁhitaṁ pāmojjaṁ, cittassāhaṁ etaṁ parikkhāraṁ vadāmi—developing a mind free of enmity and ill will. yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāya. I say that these five things prescribed by the brahmins for making merit are prerequisites of the mind for Ye te, māṇava, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya, cittassāhaṁ ete parikkhāre vadāmi—developing a mind free of enmity and ill will.” yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāyā”ti.

When he had spoken, Subha said to him, “Worthy Gotama, I have heard that the ascetic Gotama knows a path to company with divinity.”

Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca: “sutaṁ metaṁ, bho gotama: ‘samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī’”ti.

When he had spoken, Subha said to him, Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca: “Worthy Gotama, I have heard that “sutaṁ metaṁ, bho gotama: the ascetic Gotama knows a path to company with divinity.” ‘samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ jānātī’”ti.

“What do you think, student? Is the village of Naḷakāra nearby?”

“Taṁ kiṁ maññasi, māṇava, āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti?

“What do you think, student? “Taṁ kiṁ maññasi, māṇava, Is the village of Naḷakāra nearby?” āsanne ito naḷakāragāmo, na yito dūre naḷakāragāmo”ti?

“What do you think, student? Suppose a person was born and raised in Naḷakāra. And as soon as they left the town some people asked them for the road to Naḷakāra. Would they be slow or hesitant to answer?”

“Taṁ, kiṁ maññasi, māṇava, idhassa puriso naḷakāragāme jātavaddho;*jātavaddho → jātavaḍḍho (sya-all, km, mr) tamenaṁ naḷakāragāmato tāvadeva avasaṭaṁ naḷakāragāmassa maggaṁ puccheyyuṁ;*avasaṭaṁ → apasakkaṁ (sya-all, km, mr) siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā”ti?

“What do you think, student? Suppose a person was born and raised in Naḷakāra. “Taṁ, kiṁ maññasi, māṇava, idhassa puriso naḷakāragāme jātavaddho;*jātavaddho → jātavaḍḍho (sya-all, km, mr)And as soon as they left the town some people asked them for the road to Naḷakāra. tamenaṁ naḷakāragāmato tāvadeva avasaṭaṁ naḷakāragāmassa maggaṁ puccheyyuṁ;*avasaṭaṁ → apasakkaṁ (sya-all, km, mr)Would they be slow or hesitant to answer?” siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā”ti?

“No, worthy Gotama. Why is that? Because they were born and raised in Naḷakāra. They’re well acquainted with all the roads to the village.”

“No hidaṁ, bho gotama”. “Taṁ kissa hetu”? “Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. Tassa sabbāneva naḷakāragāmassa maggāni suviditānī”ti.

“No, worthy Gotama. “No hidaṁ, bho gotama”. Why is that? “Taṁ kissa hetu”? Because they were born and raised in Naḷakāra. They’re well acquainted with all the roads to the village.” “Amu hi, bho gotama, puriso naḷakāragāme jātavaddho. Tassa sabbāneva naḷakāragāmassa maggāni suviditānī”ti.

“Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the realm of divinity or the practice that leads to the realm of divinity. I understand divinity, the realm of divinity, and the practice that leads to the realm of divinity, practicing in accordance with which one is reborn in the realm of divinity.”

“Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vāti, na tveva tathāgatassa brahmalokaṁ vā brahmalokagāminiṁ vā paṭipadaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā. Brahmānañcāhaṁ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṁ; yathāpaṭipanno ca brahmalokaṁ upapanno tañca pajānāmī”ti.

“Still, it’s possible they might be slow or hesitant to answer. But the Realized One is never slow or hesitant when questioned about the realm of divinity or the practice that leads to the realm of divinity. “Siyā nu kho, māṇava, tassa purisassa naḷakāragāme jātavaddhassa naḷakāragāmassa maggaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vāti, na tveva tathāgatassa brahmalokaṁ vā brahmalokagāminiṁ vā paṭipadaṁ puṭṭhassa dandhāyitattaṁ vā vitthāyitattaṁ vā. I understand divinity, the realm of divinity, and the practice that leads to the realm of divinity, practicing in accordance with which one is reborn in the realm of divinity.” Brahmānañcāhaṁ, māṇava, pajānāmi brahmalokañca brahmalokagāminiñca paṭipadaṁ; yathāpaṭipanno ca brahmalokaṁ upapanno tañca pajānāmī”ti.

“Worthy Gotama, I have heard that the ascetic Gotama teaches a path to company with divinity. Please teach me that path.”*As at DN 13:39.2. Sāriputta teaches a similar path at MN 97:31.3, but without being asked.

“Sutaṁ metaṁ, bho gotama: ‘samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ desetī’ti. Sādhu me bhavaṁ gotamo brahmānaṁ sahabyatāya maggaṁ desetū”ti.

“Worthy Gotama, I have heard that “Sutaṁ metaṁ, bho gotama: the ascetic Gotama teaches a path to company with divinity. ‘samaṇo gotamo brahmānaṁ sahabyatāya maggaṁ desetī’ti. Please teach me that path.”*As at DN 13:39.2. Sāriputta teaches a similar path at MN 97:31.3, but without being asked.Sādhu me bhavaṁ gotamo brahmānaṁ sahabyatāya maggaṁ desetū”ti.

“Yes, worthy sir,” replied Subha. The Buddha said this:

“Evaṁ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi. Bhagavā etadavoca:

“Yes, worthy sir,” replied Subha. “Evaṁ, bho”ti kho subho māṇavo todeyyaputto bhagavato paccassosi. The Buddha said this: Bhagavā etadavoca:

“And what is a path to company with divinity? Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. When the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there.*The mind in jhāna is so powerful that it effectively overrides any limited kamma, including ordinary good or bad deeds. Unless they have committed serious crimes with a fixed kammic result such as matricide, etc., the meditator will be reborn in a Brahmā realm. This is a path to company with divinity.

“Katamo ca, māṇava, brahmānaṁ sahabyatāya maggo? Idha, māṇava, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo.

“And what is a path to company with divinity? “Katamo ca, māṇava, brahmānaṁ sahabyatāya maggo? Firstly, a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. Idha, māṇava, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. When the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there. Evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; In the same way, when the heart’s release by love has been developed like this, any limited deeds they’ve done don’t remain or persist there.*The mind in jhāna is so powerful that it effectively overrides any limited kamma, including ordinary good or bad deeds. Unless they have committed serious crimes with a fixed kammic result such as matricide, etc., the meditator will be reborn in a Brahmā realm.evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, mettāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. This is a path to company with divinity. Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo.

They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. When the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. This too is a path to company with divinity.”

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo”ti.

They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ; iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. When the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. Evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. Suppose there was a powerful horn blower. They’d easily make themselves heard in the four quarters. Seyyathāpi, māṇava, balavā saṅkhadhamo appakasireneva cātuddisā viññāpeyya; In the same way, when the heart’s release by equanimity has been developed and cultivated like this, any limited deeds they’ve done don’t remain or persist there. evameva kho, māṇava …pe… evaṁ bhāvitāya kho, māṇava, upekkhāya cetovimuttiyā yaṁ pamāṇakataṁ kammaṁ na taṁ tatrāvasissati, na taṁ tatrāvatiṭṭhati. This too is a path to company with divinity.” Ayampi kho, māṇava, brahmānaṁ sahabyatāya maggo”ti.

When he had spoken, Subha said to him, “Excellent, worthy Gotama! 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, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, 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.*He is said to have gone for refuge again in MN 135:21.4 and DN 10:2.37.9. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. Well, now, worthy Gotama, I must go. I have many duties, and much to do.”*Echoing his earlier acknowledgment of the many duties of lay folk at MN 99:5.2.

Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Handa ca dāni mayaṁ, bho gotama, gacchāma; bahukiccā mayaṁ bahukaraṇīyā”ti.

When he had spoken, Subha said to him, Evaṁ vutte, subho māṇavo todeyyaputto bhagavantaṁ etadavoca: “Excellent, worthy Gotama! Excellent! “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. 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, worthy Gotama has made the teaching clear in many ways. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. I go for refuge to the worthy Gotama, 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.*He is said to have gone for refuge again in MN 135:21.4 and DN 10:2.37.9.Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Well, now, worthy Gotama, I must go. Handa ca dāni mayaṁ, bho gotama, gacchāma; I have many duties, and much to do.”*Echoing his earlier acknowledgment of the many duties of lay folk at MN 99:5.2.bahukiccā mayaṁ bahukaraṇīyā”ti.

“Please, student, go at your convenience.” And then Subha approved and agreed with what the Buddha said. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

“Yassadāni tvaṁ, māṇava, kālaṁ maññasī”ti. Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

“Please, student, go at your convenience.” “Yassadāni tvaṁ, māṇava, kālaṁ maññasī”ti. And then Subha approved and agreed with what the Buddha said. He rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Atha kho subho māṇavo todeyyaputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Now at that time the brahmin Jānussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares. He saw the student Subha coming off in the distance, and said to him, “So, worthy Bhāradvāja, where are you coming from in the middle of the day?”

Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divā divassa. Addasā kho jāṇussoṇi brāhmaṇo subhaṁ māṇavaṁ todeyyaputtaṁ dūratova āgacchantaṁ. Disvāna subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca: “handa kuto nu bhavaṁ bhāradvājo āgacchati divā divassā”ti?

Now at that time the brahmin Jānussoṇi drove out from Sāvatthī in the middle of the day in an all-white chariot drawn by mares. Tena kho pana samayena jāṇussoṇi brāhmaṇo sabbasetena vaḷavābhirathena sāvatthiyā niyyāti divā divassa. He saw the student Subha coming off in the distance, Addasā kho jāṇussoṇi brāhmaṇo subhaṁ māṇavaṁ todeyyaputtaṁ dūratova āgacchantaṁ. and said to him, Disvāna subhaṁ māṇavaṁ todeyyaputtaṁ etadavoca: “So, worthy Bhāradvāja, where are you coming from in the middle of the day?” “handa kuto nu bhavaṁ bhāradvājo āgacchati divā divassā”ti?

“Mister, who am I to judge the ascetic Gotama’s lucidity of wisdom? You’d really have to be on the same level to judge his lucidity of wisdom.”

“Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi? Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.

“Mister, who am I to judge the ascetic Gotama’s lucidity of wisdom? “Ko cāhaṁ, bho, ko ca samaṇassa gotamassa paññāveyyattiyaṁ jānissāmi? You’d really have to be on the same level to judge his lucidity of wisdom.” Sopi nūnassa tādisova yo samaṇassa gotamassa paññāveyyattiyaṁ jāneyyā”ti.

“Who am I to praise the ascetic Gotama? He is praised by the praised as the best among gods and humans. The five things that the brahmins prescribe for making merit and succeeding in the skillful he says are prerequisites of the mind for developing a mind free of enmity and ill will.”

“Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi? Pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānaṁ. Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya; cittassete samaṇo gotamo parikkhāre vadeti— yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāyā”ti.

“Who am I to praise the ascetic Gotama? “Ko cāhaṁ, bho, ko ca samaṇaṁ gotamaṁ pasaṁsissāmi? He is praised by the praised as the best among gods and humans. Pasatthapasatthova so bhavaṁ gotamo seṭṭho devamanussānaṁ. The five things that the brahmins prescribe for making merit and succeeding in the skillful Ye cime, bho, brāhmaṇā pañca dhamme paññapenti puññassa kiriyāya kusalassa ārādhanāya; he says are prerequisites of the mind for cittassete samaṇo gotamo parikkhāre vadeti—developing a mind free of enmity and ill will.” yadidaṁ cittaṁ averaṁ abyābajjhaṁ tassa bhāvanāyā”ti.

When he had spoken, Jānussoṇi got down from his chariot, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times, “King Pasenadi of Kosala is lucky, so very lucky that the Realized One, the perfected one, the fully awakened Buddha is living in his realm!”

Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā udānaṁ udānesi: “lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa yassa vijite tathāgato viharati arahaṁ sammāsambuddho”ti.

When he had spoken, Jānussoṇi got down from his chariot, arranged his robe over one shoulder, raised his cupped palms toward the Buddha, and expressed this heartfelt sentiment three times, Evaṁ vutte, jāṇussoṇi brāhmaṇo sabbasetā vaḷavābhirathā orohitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā yena bhagavā tenañjaliṁ paṇāmetvā udānaṁ udānesi: “King Pasenadi of Kosala is lucky, so very lucky “lābhā rañño pasenadissa kosalassa, suladdhalābhā rañño pasenadissa kosalassa that the Realized One, the perfected one, the fully awakened Buddha is living in his realm!” yassa vijite tathāgato viharati arahaṁ sammāsambuddho”ti.