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2. Chapter Two
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Saṁyutta Nikāya
2. Dutiyavagga
Mahālisutta
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2. Chapter Two
With Mahāli
Saṁyutta Nikāya
2. Dutiyavagga
Mahālisutta
Mahāli the Licchavi is skeptical as to whether the Buddha has really seen Sakka.
Ruta suttaSN 11.13
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Subtítulo
A plain translation of the Saṁyutta Nikāya
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Bhikkhu Sujato
Título raíz
Saṁyuttanikāya
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English
Idioma raíz
Pali
Sobre la traducción
This translation was part of a project to translate the four Pali Nikāyas with the following aims: plain, approachable English; consistent terminology; accurate rendition of the Pali; free of copyright. It was made during 2016–2018 while Bhikkhu Sujato was staying in Qimei, Taiwan.
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Creative Commons Zero CC0 1.0 — This translation is an expression of an ancient spiritual text that has been passed down by the Buddhist tradition for the benefit of all sentient beings. It is dedicated to the public domain via Creative Commons Zero (CC0). You are encouraged to copy, reproduce, adapt, alter, or otherwise make use of this translation. The translator respectfully requests that any use be in accordance with the values and principles of the Buddhist community.
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 Vesālī, at the Great Wood, in the hall with the peaked roof.
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
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 Vesālī, at the Great Wood, in the hall with the peaked roof.
ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
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 Vesālī, at the Great Wood, in the hall with the peaked roof. ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
Then Mahāli the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him,*Mahāli also features in AN 10.47 on the causes of good and bad deeds; in SN 22.60 on Pūraṇa Kassapa’s theory that there is no purification of beings; and in DN 6, where he is called Oṭṭhaddha (“hare-lip”) and shows himself to be familiar with the failed ascetic Sunakkhatta. “Sir, have you seen Sakka, lord of gods?”
Atha kho mahāli licchavī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahāli licchavī bhagavantaṁ etadavoca: “Diṭṭho kho, 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, bhagavatā sakko devānamindo”ti?
Then Mahāli the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him,*Mahāli also features in AN 10.47 on the causes of good and bad deeds; in SN 22.60 on Pūraṇa Kassapa’s theory that there is no purification of beings; and in DN 6, where he is called Oṭṭhaddha (“hare-lip”) and shows himself to be familiar with the failed ascetic Sunakkhatta.
Atha kho mahāli licchavī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahāli licchavī bhagavantaṁ etadavoca:
“Sir, have you seen Sakka, lord of gods?”
“Diṭṭho kho, 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, bhagavatā sakko devānamindo”ti?
Then Mahāli the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him,*Mahāli also features in AN 10.47 on the causes of good and bad deeds; in SN 22.60 on Pūraṇa Kassapa’s theory that there is no purification of beings; and in DN 6, where he is called Oṭṭhaddha (“hare-lip”) and shows himself to be familiar with the failed ascetic Sunakkhatta.Atha kho mahāli licchavī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho mahāli licchavī bhagavantaṁ etadavoca: “Sir, have you seen Sakka, lord of gods?” “Diṭṭho kho, 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, bhagavatā sakko devānamindo”ti?
“I have, Mahāli.”
“Diṭṭho kho me, mahāli, sakko devānamindo”ti.
“I have, Mahāli.”
“Diṭṭho kho me, mahāli, sakko devānamindo”ti.
“I have, Mahāli.” “Diṭṭho kho me, mahāli, sakko devānamindo”ti.
“But surely, sir, you must have seen someone who looked like Sakka. For Sakka is hard to see.”*In DN 6 he also asks about seeing celestial visions, and the Buddha gives a detailed explanation in terms of meditation attainments.
“So hi nūna, bhante, sakkapatirūpako bhavissati. Duddaso hi, bhante, sakko devānamindo”ti.
“But surely, sir, you must have seen someone who looked like Sakka.
“So hi nūna, bhante, sakkapatirūpako bhavissati.
For Sakka is hard to see.”*In DN 6 he also asks about seeing celestial visions, and the Buddha gives a detailed explanation in terms of meditation attainments.
Duddaso hi, bhante, sakko devānamindo”ti.
“But surely, sir, you must have seen someone who looked like Sakka. “So hi nūna, bhante, sakkapatirūpako bhavissati. For Sakka is hard to see.”*In DN 6 he also asks about seeing celestial visions, and the Buddha gives a detailed explanation in terms of meditation attainments.Duddaso hi, bhante, sakko devānamindo”ti.
“Mahāli, I understand Sakka. And I understand the things that he undertook and committed to, which enabled him to achieve the status of Sakka.
“Sakkañca khvāhaṁ, mahāli, pajānāmi sakkakaraṇe ca dhamme, yesaṁ dhammānaṁ samādinnattā sakko sakkattaṁ ajjhagā, tañca pajānāmi.
“Mahāli, I understand Sakka. And I understand the things that he undertook and committed to, which enabled him to achieve the status of Sakka.
“Sakkañca khvāhaṁ, mahāli, pajānāmi sakkakaraṇe ca dhamme, yesaṁ dhammānaṁ samādinnattā sakko sakkattaṁ ajjhagā, tañca pajānāmi.
“Mahāli, I understand Sakka. And I understand the things that he undertook and committed to, which enabled him to achieve the status of Sakka. “Sakkañca khvāhaṁ, mahāli, pajānāmi sakkakaraṇe ca dhamme, yesaṁ dhammānaṁ samādinnattā sakko sakkattaṁ ajjhagā, tañca pajānāmi.
In a former life, when Sakka was a human being, he was a student named Magha. That’s why he’s called Maghavā, the Bounteous.
Sakko, mahāli, devānamindo pubbe manussabhūto samāno magho 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 māṇavo ahosi, tasmā maghavāti vuccati.
In a former life, when Sakka was a human being, he was a student named Magha. That’s why he’s called Maghavā, the Bounteous.
Sakko, mahāli, devānamindo pubbe manussabhūto samāno magho 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 māṇavo ahosi, tasmā maghavāti vuccati.
In a former life, when Sakka was a human being, he was a student named Magha. That’s why he’s called Maghavā, the Bounteous. Sakko, mahāli, devānamindo pubbe manussabhūto samāno magho 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 māṇavo ahosi, tasmā maghavāti vuccati.
In a former life, when Sakka was a human being, he gave gifts ably. That’s why he’s called Sakka, the Able.
Sakko, mahāli, devānamindo pubbe manussabhūto samāno sakkaccaṁ dānaṁ adāsi, tasmā sakkoti vuccati.
In a former life, when Sakka was a human being, he gave gifts ably. That’s why he’s called Sakka, the Able.
Sakko, mahāli, devānamindo pubbe manussabhūto samāno sakkaccaṁ dānaṁ adāsi, tasmā sakkoti vuccati.
In a former life, when Sakka was a human being, he gave gifts ably. That’s why he’s called Sakka, the Able. Sakko, mahāli, devānamindo pubbe manussabhūto samāno sakkaccaṁ dānaṁ adāsi, tasmā sakkoti vuccati.
In a former life, when Sakka was a human being, he was first to give gifts. That’s why he’s called Purindada, the Firstgiver.
Sakko, mahāli, devānamindo pubbe manussabhūto samāno pure dānaṁ adāsi, tasmā purindadoti vuccati.
In a former life, when Sakka was a human being, he was first to give gifts. That’s why he’s called Purindada, the Firstgiver.
Sakko, mahāli, devānamindo pubbe manussabhūto samāno pure dānaṁ adāsi, tasmā purindadoti vuccati.
In a former life, when Sakka was a human being, he was first to give gifts. That’s why he’s called Purindada, the Firstgiver. Sakko, mahāli, devānamindo pubbe manussabhūto samāno pure dānaṁ adāsi, tasmā purindadoti vuccati.
In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava, the Houser.
Sakko, mahāli, devānamindo pubbe manussabhūto samāno āvasathaṁ adāsi, tasmā vāsavoti vuccati.
In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava, the Houser.
Sakko, mahāli, devānamindo pubbe manussabhūto samāno āvasathaṁ adāsi, tasmā vāsavoti vuccati.
In a former life, when Sakka was a human being, he gave the gift of a guest house. That’s why he’s called Vāsava, the Houser. Sakko, mahāli, devānamindo pubbe manussabhūto samāno āvasathaṁ adāsi, tasmā vāsavoti vuccati.
Sakka thinks of a thousand things in an hour. That’s why he’s called Sahassakkha, the Thousand-Eyed.
Sakko, mahāli, devānamindo sahassampi atthānaṁ muhuttena cinteti, tasmā sahassakkhoti vuccati.
Sakka thinks of a thousand things in an hour. That’s why he’s called Sahassakkha, the Thousand-Eyed.
Sakko, mahāli, devānamindo sahassampi atthānaṁ muhuttena cinteti, tasmā sahassakkhoti vuccati.
Sakka thinks of a thousand things in an hour. That’s why he’s called Sahassakkha, the Thousand-Eyed. Sakko, mahāli, devānamindo sahassampi atthānaṁ muhuttena cinteti, tasmā sahassakkhoti vuccati.
Sakka’s wife is the titan maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband.
Sakkassa, mahāli, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati.
Sakka’s wife is the titan maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband.
Sakkassa, mahāli, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati.
Sakka’s wife is the titan maiden named Sujā. That’s why he’s called Sujampati, Sujā’s Husband. Sakkassa, mahāli, devānamindassa sujā nāma asurakaññā pajāpati, tasmā sujampatīti vuccati.
Sakka rules as sovereign lord over the gods of the thirty-three. That’s why he’s called Devānaminda, the Lord of Gods.
Sakko, mahāli, devānamindo devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kāreti, tasmā devānamindoti vuccati.
Sakka rules as sovereign lord over the gods of the thirty-three. That’s why he’s called Devānaminda, the Lord of Gods.
Sakko, mahāli, devānamindo devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kāreti, tasmā devānamindoti vuccati.
Sakka rules as sovereign lord over the gods of the thirty-three. That’s why he’s called Devānaminda, the Lord of Gods. Sakko, mahāli, devānamindo devānaṁ tāvatiṁsānaṁ issariyādhipaccaṁ rajjaṁ kāreti, tasmā devānamindoti vuccati.
In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. What seven?
Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagā. Katamāni satta vatapadāni?
In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.
Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagā.
What seven?
Katamāni satta vatapadāni?
In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagā. What seven? Katamāni satta vatapadāni?
As long as I live, may I support my parents. As long as I live, may I honor the elders in the family. As long as I live, may I speak gently. As long as I live, may I not backbite. As long as I live, may I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. As long as I live, may I speak the truth. As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.
Yāvajīvaṁ mātāpettibharo assaṁ, yāvajīvaṁ kule jeṭṭhāpacāyī assaṁ, yāvajīvaṁ saṇhavāco assaṁ, yāvajīvaṁ apisuṇavāco assaṁ, yāvajīvaṁ vigatamalamaccherena cetasā agāraṁ ajjhāvaseyyaṁ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato, yāvajīvaṁ saccavāco assaṁ, yāvajīvaṁ akkodhano assaṁ—sacepi me kodho uppajjeyya, khippameva naṁ paṭivineyyanti.
As long as I live, may I support my parents.
Yāvajīvaṁ mātāpettibharo assaṁ,
As long as I live, may I honor the elders in the family.
yāvajīvaṁ kule jeṭṭhāpacāyī assaṁ,
As long as I live, may I speak gently.
yāvajīvaṁ saṇhavāco assaṁ,
As long as I live, may I not backbite.
yāvajīvaṁ apisuṇavāco assaṁ,
As long as I live, may I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
yāvajīvaṁ vigatamalamaccherena cetasā agāraṁ ajjhāvaseyyaṁ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato,
As long as I live, may I speak the truth.
yāvajīvaṁ saccavāco assaṁ,
As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it.
yāvajīvaṁ akkodhano assaṁ—sacepi me kodho uppajjeyya, khippameva naṁ paṭivineyyanti.
As long as I live, may I support my parents. Yāvajīvaṁ mātāpettibharo assaṁ, As long as I live, may I honor the elders in the family. yāvajīvaṁ kule jeṭṭhāpacāyī assaṁ, As long as I live, may I speak gently. yāvajīvaṁ saṇhavāco assaṁ, As long as I live, may I not backbite. yāvajīvaṁ apisuṇavāco assaṁ, As long as I live, may I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. yāvajīvaṁ vigatamalamaccherena cetasā agāraṁ ajjhāvaseyyaṁ muttacāgo payatapāṇi vossaggarato yācayogo dānasaṁvibhāgarato, As long as I live, may I speak the truth. yāvajīvaṁ saccavāco assaṁ, As long as I live, may I be free of anger, or should anger arise, may I quickly get rid of it. yāvajīvaṁ akkodhano assaṁ—sacepi me kodho uppajjeyya, khippameva naṁ paṭivineyyanti.
In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.
Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagāti.
In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka.
Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagāti.
In a former life, when Sakka was a human being, he undertook seven vows. And it was because of undertaking these that he achieved the status of Sakka. Sakkassa, mahāli, devānamindassa pubbe manussabhūtassa imāni satta vatapadāni samattāni samādinnāni ahesuṁ, yesaṁ samādinnattā sakko sakkattaṁ ajjhagāti.
A child who respects their parents, and honors the elders in the family, whose speech is gentle and courteous, and has given up backbiting;
Mātāpettibharaṁ jantuṁ, kule jeṭṭhāpacāyinaṁ; Saṇhaṁ sakhilasambhāsaṁ, pesuṇeyyappahāyinaṁ.
A child who respects their parents,
Mātāpettibharaṁ jantuṁ,
and honors the elders in the family,
kule jeṭṭhāpacāyinaṁ;
whose speech is gentle and courteous,
Saṇhaṁ sakhilasambhāsaṁ,
and has given up backbiting;
pesuṇeyyappahāyinaṁ.
A child who respects their parents, Mātāpettibharaṁ jantuṁ, and honors the elders in the family, kule jeṭṭhāpacāyinaṁ; whose speech is gentle and courteous, Saṇhaṁ sakhilasambhāsaṁ, and has given up backbiting; pesuṇeyyappahāyinaṁ.
who’s committed to getting rid of stinginess, is truthful, and has mastered anger: the gods of the thirty-three declare them to be a true person.”
Maccheravinaye yuttaṁ, saccaṁ kodhābhibhuṁ naraṁ; Taṁ ve devā tāvatiṁsā, āhu sappuriso itī”ti.
who’s committed to getting rid of stinginess,
Maccheravinaye yuttaṁ,
is truthful, and has mastered anger:
saccaṁ kodhābhibhuṁ naraṁ;
the gods of the thirty-three declare
Taṁ ve devā tāvatiṁsā,
them to be a true person.”
āhu sappuriso itī”ti.
who’s committed to getting rid of stinginess, Maccheravinaye yuttaṁ, is truthful, and has mastered anger: saccaṁ kodhābhibhuṁ naraṁ; the gods of the thirty-three declare Taṁ ve devā tāvatiṁsā, them to be a true person.” āhu sappuriso itī”ti.