Homage of the Teacher

Near Sāvatthī in Jeta’s Grove.

Sāvatthiyaṁ jetavane.

Near Sāvatthī in Jeta’s Grove.

Sāvatthiyaṁ jetavane.

Near Sāvatthī in Jeta’s Grove. Sāvatthiyaṁ jetavane.

“Once upon a time, mendicants, Sakka, lord of gods, addressed his chariot handler Mātali, ‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’

“Bhūtapubbaṁ, bhikkhave, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: ‘yojehi, samma mātali, sahassayuttaṁ ājaññarathaṁ, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā’ti.

“Once upon a time, mendicants, Sakka, lord of gods, addressed his chariot handler Mātali,

“Bhūtapubbaṁ, bhikkhave, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi:

‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’

‘yojehi, samma mātali, sahassayuttaṁ ājaññarathaṁ, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā’ti.

“Once upon a time, mendicants, Sakka, lord of gods, addressed his chariot handler Mātali, “Bhūtapubbaṁ, bhikkhave, sakko devānamindo mātaliṁ saṅgāhakaṁ āmantesi: ‘My dear Mātali, harness the chariot with its team of a thousand thoroughbreds. We will go to a park and see the scenery.’ ‘yojehi, samma mātali, sahassayuttaṁ ājaññarathaṁ, uyyānabhūmiṁ gacchāma subhūmiṁ dassanāyā’ti.

‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Good fellow, the chariot with its team of a thousand thoroughbreds has been harnessed. Please go at your convenience.’

‘Evaṁ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā sakkassa devānamindassa paṭivedesi: ‘yutto kho te, mārisa, sahassayutto ājaññaratho. Yassadāni kālaṁ maññasī’ti.

‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka,

‘Evaṁ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā sakkassa devānamindassa paṭivedesi:

‘Good fellow, the chariot with its team of a thousand thoroughbreds has been harnessed.

‘yutto kho te, mārisa, sahassayutto ājaññaratho.

Please go at your convenience.’

Yassadāni kālaṁ maññasī’ti.

‘Yes, lord,’ replied Mātali. He harnessed the chariot and informed Sakka, ‘Evaṁ, bhaddantavā’ti kho, bhikkhave, mātali saṅgāhako sakkassa devānamindassa paṭissutvā sahassayuttaṁ ājaññarathaṁ yojetvā sakkassa devānamindassa paṭivedesi: ‘Good fellow, the chariot with its team of a thousand thoroughbreds has been harnessed. ‘yutto kho te, mārisa, sahassayutto ājaññaratho. Please go at your convenience.’ Yassadāni kālaṁ maññasī’ti.

Then Sakka descended from the Palace of Victory, raised his cupped palms, and revered 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.

Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṁ katvā sudaṁ bhagavantaṁ namassati.

Then Sakka descended from the Palace of Victory, raised his cupped palms, and revered the Buddha.

Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṁ katvā sudaṁ bhagavantaṁ namassati.

Then Sakka descended from the Palace of Victory, raised his cupped palms, and revered 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. Atha kho, bhikkhave, sakko devānamindo vejayantapāsādā orohanto añjaliṁ katvā sudaṁ bhagavantaṁ namassati.

So Mātali the chariot handler addressed Sakka in verse:

Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:

So Mātali the chariot handler addressed Sakka in verse:

Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:

So Mātali the chariot handler addressed Sakka in verse: Atha kho, bhikkhave, mātali saṅgāhako sakkaṁ devānamindaṁ gāthāya ajjhabhāsi:

‘Gods and men worship you, Vāsava. So what’s the name of the spirit that you worship, Sakka?’

‘Yañhi devā manussā ca, taṁ namassanti vāsava; Atha ko 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 so yakkho, yaṁ tvaṁ sakka namassasī’ti.

‘Gods and men

‘Yañhi devā manussā ca,

worship you, Vāsava.

taṁ namassanti vāsava;

So what’s the name of the spirit

Atha ko nāma so yakkho,

that you worship, Sakka?’

yaṁ tvaṁ sakka namassasī’ti.

‘Gods and men ‘Yañhi devā manussā ca, worship you, Vāsava. taṁ namassanti vāsava; So what’s the name of the spirit Atha ko 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 so yakkho, that you worship, Sakka?’ yaṁ tvaṁ sakka namassasī’ti.

‘It’s the fully awakened Buddha, the Teacher of peerless name in this world with its gods— that’s who I worship, Mātali.

‘Yo idha sammāsambuddho, asmiṁ loke sadevake; Anomanāmaṁ satthāraṁ, taṁ namassāmi mātali.

‘It’s the fully awakened Buddha,

‘Yo idha sammāsambuddho,

the Teacher of peerless name

asmiṁ loke sadevake;

in this world with its gods—

Anomanāmaṁ satthāraṁ,

that’s who I worship, Mātali.

taṁ namassāmi mātali.

‘It’s the fully awakened Buddha, ‘Yo idha sammāsambuddho, the Teacher of peerless name asmiṁ loke sadevake; in this world with its gods—Anomanāmaṁ satthāraṁ, that’s who I worship, Mātali. taṁ namassāmi mātali.

Those in whom greed, hate, and ignorance have faded away; the perfected ones with defilements ended— they’re who I worship, Mātali.

Yesaṁ rāgo ca doso ca, avijjāavijjāEs la falta de visión clara, el "no saber" o la ceguera espiritual. Se refiere específicamente a la incapacidad de comprender las Cuatro Nobles Verdades y la verdadera naturaleza de la realidad (impermanencia y el no-yo). Es el primer eslabón en el ciclo del origen dependiente. Ver también moha.Ver en el glosario ca virājitā; Khīṇāsavā arahanto, te namassāmi mātali.

Those in whom greed, hate, and ignorance

Yesaṁ rāgo ca doso ca,

have faded away;

avijjā ca virājitā;

the perfected ones with defilements ended—

Khīṇāsavā arahanto,

they’re who I worship, Mātali.

te namassāmi mātali.

Those in whom greed, hate, and ignorance Yesaṁ rāgo ca doso ca, have faded away; avijjāavijjāEs la falta de visión clara, el "no saber" o la ceguera espiritual. Se refiere específicamente a la incapacidad de comprender las Cuatro Nobles Verdades y la verdadera naturaleza de la realidad (impermanencia y el no-yo). Es el primer eslabón en el ciclo del origen dependiente. Ver también moha.Ver en el glosario ca virājitā; the perfected ones with defilements ended—Khīṇāsavā arahanto, they’re who I worship, Mātali. te namassāmi mātali.

The trainees who enjoy reducing suffering,*Read rāgadosavinayā and avijjāsamatikkamā as truncated dative of purpose (see SN 11.4:7.3). diligently pursuing the training for getting rid of greed and hate, and going past ignorance— they’re who I worship, Mātali.’

Ye rāgadosavinayā, avijjāsamatikkamā; Sekkhā apacayārāmā, appamattānusikkhare; Te namassāmi mātalī’ti.

The trainees who enjoy reducing suffering,*

Ye rāgadosavinayā,

diligently pursuing the training

avijjāsamatikkamā;

for getting rid of greed and hate,

Sekkhā apacayārāmā,

and going past ignorance—

appamattānusikkhare;

they’re who I worship, Mātali.’

Te namassāmi mātalī’ti.

The trainees who enjoy reducing suffering,*Read rāgadosavinayā and avijjāsamatikkamā as truncated dative of purpose (see SN 11.4:7.3).Ye rāgadosavinayā, diligently pursuing the training avijjāsamatikkamā; for getting rid of greed and hate, Sekkhā apacayārāmā, and going past ignorance—appamattānusikkhare; they’re who I worship, Mātali.’ Te namassāmi mātalī’ti.

‘Those who you worship seem to be the best in the world, Sakka. I too will worship those who you worship, Sakka.’

‘Seṭṭhā hi kira lokasmiṁ, ye tvaṁ sakka namassasi; Ahampi te namassāmi, ye namassasi vāsavā’ti.

‘Those who you worship

‘Seṭṭhā hi kira lokasmiṁ,

seem to be the best in the world, Sakka.

ye tvaṁ sakka namassasi;

I too will worship

Ahampi te namassāmi,

those who you worship, Sakka.’

ye namassasi vāsavā’ti.

‘Those who you worship ‘Seṭṭhā hi kira lokasmiṁ, seem to be the best in the world, Sakka. ye tvaṁ sakka namassasi; I too will worship Ahampi te namassāmi, those who you worship, Sakka.’ ye namassasi vāsavā’ti.

After saying this, Maghavā the chief, king of gods, Sujā’s husband, having worshiped the Buddha, climbed into his chariot.”

Idaṁ vatvāna maghavā, devarājā sujampati; Bhagavantaṁ namassitvā, pamukho rathamāruhī”ti.

After saying this, Maghavā the chief,

Idaṁ vatvāna maghavā,

king of gods, Sujā’s husband,

devarājā sujampati;

having worshiped the Buddha,

Bhagavantaṁ namassitvā,

climbed into his chariot.”

pamukho rathamāruhī”ti.

After saying this, Maghavā the chief, Idaṁ vatvāna maghavā, king of gods, Sujā’s husband, devarājā sujampati; having worshiped the Buddha, Bhagavantaṁ namassitvā, climbed into his chariot.” pamukho rathamāruhī”ti.

Linked Discourses

2. Chapter Two

Saṁyutta Nikāya

2. Dutiyavagga

Linked Discourses

2. Chapter Two

Saṁyutta Nikāya

2. Dutiyavagga