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Linked Discourses
1. Chapter One
The Banner’s Crest
Saṁyutta Nikāya
1. Paṭhamavagga
Dhajaggasutta
Linked Discourses
1. Chapter One
The Banner’s Crest
Saṁyutta Nikāya
1. Paṭhamavagga
Dhajaggasutta
Sakka rallies his troops with the sight of his banner. But the Buddha points out that the deities, powerful as they are, are not free of fear, but he is. He encourages the mendicants to recollect the Triple Gem to abandon fear.
Ruta suttaSN 11.3
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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
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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.
At Sāvatthī.*This discourse invokes several major Vedic deities invoked as martial deities, gods of war. Compare their mention at DN 13:25.2, where these deities, though aristocrat warriors, are invoked by brahmins. In Theravada it is a popular protection chant (paritta) included in the Maha Pirit Potha.
Sāvatthiyaṁ.
At Sāvatthī.*This discourse invokes several major Vedic deities invoked as martial deities, gods of war. Compare their mention at DN 13:25.2, where these deities, though aristocrat warriors, are invoked by brahmins. In Theravada it is a popular protection chant (paritta) included in the Maha Pirit Potha.
Sāvatthiyaṁ.
At Sāvatthī.*This discourse invokes several major Vedic deities invoked as martial deities, gods of war. Compare their mention at DN 13:25.2, where these deities, though aristocrat warriors, are invoked by brahmins. In Theravada it is a popular protection chant (paritta) included in the Maha Pirit Potha.Sāvatthiyaṁ.
There 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 addressed the mendicants, “Mendicants!”
Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
There 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 addressed the mendicants,
Tatra kho bhagavā bhikkhū āmantesi:
“Mendicants!”
“bhikkhavo”ti.
There 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 addressed the mendicants, Tatra kho bhagavā bhikkhū āmantesi: “Mendicants!” “bhikkhavo”ti.
“Venerable sir,” they replied. The Buddha said this:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied.
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
The Buddha said this:
Bhagavā etadavoca:
“Venerable sir,” they replied. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca:
“Once upon a time, mendicants, a battle was fought between the gods and the titans. Then Sakka, lord of gods, addressed the gods of the thirty-three:
“Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Atha kho, bhikkhave, sakko devānamindo deve tāvatiṁse āmantesi:
“Once upon a time, mendicants, a battle was fought between the gods and the titans.
“Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi.
Then Sakka, lord of gods, addressed the gods of the thirty-three:
Atha kho, bhikkhave, sakko devānamindo deve tāvatiṁse āmantesi:
“Once upon a time, mendicants, a battle was fought between the gods and the titans. “Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Then Sakka, lord of gods, addressed the gods of the thirty-three: Atha kho, bhikkhave, sakko devānamindo deve tāvatiṁse āmantesi:
‘Good fellows, when the gods are fighting, if you get scared or terrified, just look up at my banner’s crest.*Compare the martial exhortation at Rig Veda 10.103.11: “Ours is Indra when the banners clash.” Varāhamihira tells the full story of Indra’s banner at Bṛhatsaṁhitā 42. Then your fear and terror will go away.
‘Sace, mārisā, devānaṁ saṅgāmagatānaṁ uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, mameva tasmiṁ samaye dhajaggaṁ ullokeyyātha. Mamañhi vo dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
‘Good fellows, when the gods are fighting, if you get scared or terrified, just look up at my banner’s crest.*Compare the martial exhortation at Rig Veda 10.103.11: “Ours is Indra when the banners clash.” Varāhamihira tells the full story of Indra’s banner at Bṛhatsaṁhitā 42.
‘Sace, mārisā, devānaṁ saṅgāmagatānaṁ uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, mameva tasmiṁ samaye dhajaggaṁ ullokeyyātha.
Then your fear and terror will go away.
Mamañhi vo dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
‘Good fellows, when the gods are fighting, if you get scared or terrified, just look up at my banner’s crest.*Compare the martial exhortation at Rig Veda 10.103.11: “Ours is Indra when the banners clash.” Varāhamihira tells the full story of Indra’s banner at Bṛhatsaṁhitā 42.‘Sace, mārisā, devānaṁ saṅgāmagatānaṁ uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, mameva tasmiṁ samaye dhajaggaṁ ullokeyyātha. Then your fear and terror will go away. Mamañhi vo dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
If you can’t see my banner’s crest, then look up at the banner’s crest of the Progenitor, king of gods.*Pajāpati (“progenitor”) was the lonely and “undefined” (anirukta) god of creation (“Let Prajāpati generate progeny for us”, Rig Veda 10.85.3). The heat of his fervent exertions (tapas) created the world and all things in it (Śatapatha Brāhmaṇa 6). Then your fear and terror will go away.
No ce me dhajaggaṁ ullokeyyātha, atha pajāpatissa devarājassa dhajaggaṁ ullokeyyātha. Pajāpatissa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
If you can’t see my banner’s crest, then look up at the banner’s crest of the Progenitor, king of gods.*Pajāpati (“progenitor”) was the lonely and “undefined” (anirukta) god of creation (“Let Prajāpati generate progeny for us”, Rig Veda 10.85.3). The heat of his fervent exertions (tapas) created the world and all things in it (Śatapatha Brāhmaṇa 6).
No ce me dhajaggaṁ ullokeyyātha, atha pajāpatissa devarājassa dhajaggaṁ ullokeyyātha.
Then your fear and terror will go away.
Pajāpatissa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
If you can’t see my banner’s crest, then look up at the banner’s crest of the Progenitor, king of gods.*Pajāpati (“progenitor”) was the lonely and “undefined” (anirukta) god of creation (“Let Prajāpati generate progeny for us”, Rig Veda 10.85.3). The heat of his fervent exertions (tapas) created the world and all things in it (Śatapatha Brāhmaṇa 6).No ce me dhajaggaṁ ullokeyyātha, atha pajāpatissa devarājassa dhajaggaṁ ullokeyyātha. Then your fear and terror will go away. Pajāpatissa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
If you can’t see his banner’s crest, then look up at the banner’s crest of Varuṇa, king of gods.*Varuṇa is invoked frequently in the Vedas, and in the suttas he is associated with other leading deities such as Indra and Soma (DN 13:25.2, DN 20:13.3,DN 32:10.2). As one of the twelve children of Aditi he stood for a calendar month, and grew a wide and sometimes baffling array of associations—the oceans, water, the sky (at night), and justice. Vedic Varuṇa was the god of command, the king of tough rule. He was identified with the aristocrats, his partner Mitra with the brahmins (Śatapatha Brāhmaṇa 4.1.4). Then your fear and terror will go away.
No ce pajāpatissa devarājassa dhajaggaṁ ullokeyyātha, atha varuṇassa devarājassa dhajaggaṁ ullokeyyātha. Varuṇassa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
If you can’t see his banner’s crest, then look up at the banner’s crest of Varuṇa, king of gods.*Varuṇa is invoked frequently in the Vedas, and in the suttas he is associated with other leading deities such as Indra and Soma (DN 13:25.2, DN 20:13.3,DN 32:10.2). As one of the twelve children of Aditi he stood for a calendar month, and grew a wide and sometimes baffling array of associations—the oceans, water, the sky (at night), and justice. Vedic Varuṇa was the god of command, the king of tough rule. He was identified with the aristocrats, his partner Mitra with the brahmins (Śatapatha Brāhmaṇa 4.1.4).
No ce pajāpatissa devarājassa dhajaggaṁ ullokeyyātha, atha varuṇassa devarājassa dhajaggaṁ ullokeyyātha.
Then your fear and terror will go away.
Varuṇassa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
If you can’t see his banner’s crest, then look up at the banner’s crest of Varuṇa, king of gods.*Varuṇa is invoked frequently in the Vedas, and in the suttas he is associated with other leading deities such as Indra and Soma (DN 13:25.2, DN 20:13.3,DN 32:10.2). As one of the twelve children of Aditi he stood for a calendar month, and grew a wide and sometimes baffling array of associations—the oceans, water, the sky (at night), and justice. Vedic Varuṇa was the god of command, the king of tough rule. He was identified with the aristocrats, his partner Mitra with the brahmins (Śatapatha Brāhmaṇa 4.1.4).No ce pajāpatissa devarājassa dhajaggaṁ ullokeyyātha, atha varuṇassa devarājassa dhajaggaṁ ullokeyyātha. Then your fear and terror will go away. Varuṇassa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
If you can’t see his banner’s crest, then look up at the banner’s crest of Īsāna, king of gods.*Īsāna (Sanskrit Īśāna) was created by Pajāpati as “president”, said to be the sun (Śatapatha Brāhmaṇa 6.1.3). He was also identified with Rudra and Śiva. Then your fear and terror will go away.’
No ce varuṇassa devarājassa dhajaggaṁ ullokeyyātha, atha īsānassa devarājassa dhajaggaṁ ullokeyyātha. Īsānassa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissatī’ti.
If you can’t see his banner’s crest, then look up at the banner’s crest of Īsāna, king of gods.*Īsāna (Sanskrit Īśāna) was created by Pajāpati as “president”, said to be the sun (Śatapatha Brāhmaṇa 6.1.3). He was also identified with Rudra and Śiva.
No ce varuṇassa devarājassa dhajaggaṁ ullokeyyātha, atha īsānassa devarājassa dhajaggaṁ ullokeyyātha.
Then your fear and terror will go away.’
Īsānassa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissatī’ti.
If you can’t see his banner’s crest, then look up at the banner’s crest of Īsāna, king of gods.*Īsāna (Sanskrit Īśāna) was created by Pajāpati as “president”, said to be the sun (Śatapatha Brāhmaṇa 6.1.3). He was also identified with Rudra and Śiva.No ce varuṇassa devarājassa dhajaggaṁ ullokeyyātha, atha īsānassa devarājassa dhajaggaṁ ullokeyyātha. Then your fear and terror will go away.’ Īsānassa hi vo devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissatī’ti.
However, when they look up at those banner’s crests their fear and terror might go away or it might not.
Taṁ kho pana, bhikkhave, sakkassa vā devānamindassa dhajaggaṁ ullokayataṁ, pajāpatissa vā devarājassa dhajaggaṁ ullokayataṁ, varuṇassa vā devarājassa dhajaggaṁ ullokayataṁ, īsānassa vā devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyethāpi nopi pahīyetha.*nopi pahīyetha → no pahīyetha (mr)
However, when they look up at those banner’s crests their fear and terror might go away or it might not.
Taṁ kho pana, bhikkhave, sakkassa vā devānamindassa dhajaggaṁ ullokayataṁ, pajāpatissa vā devarājassa dhajaggaṁ ullokayataṁ, varuṇassa vā devarājassa dhajaggaṁ ullokayataṁ, īsānassa vā devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyethāpi nopi pahīyetha.*nopi pahīyetha → no pahīyetha (mr)
However, when they look up at those banner’s crests their fear and terror might go away or it might not. Taṁ kho pana, bhikkhave, sakkassa vā devānamindassa dhajaggaṁ ullokayataṁ, pajāpatissa vā devarājassa dhajaggaṁ ullokayataṁ, varuṇassa vā devarājassa dhajaggaṁ ullokayataṁ, īsānassa vā devarājassa dhajaggaṁ ullokayataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyethāpi nopi pahīyetha.*nopi pahīyetha → no pahīyetha (mr)
Why is that? Because Sakka is not free of greed, hate, and delusion. He is fearful, scared, nervous, quick to flee.
Taṁ kissa hetu? Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho bhīru chambhī utrāsī palāyīti.
Why is that?
Taṁ kissa hetu?
Because Sakka is not free of greed, hate, and delusion. He is fearful, scared, nervous, quick to flee.
Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho bhīru chambhī utrāsī palāyīti.
Why is that? Taṁ kissa hetu? Because Sakka is not free of greed, hate, and delusion. He is fearful, scared, nervous, quick to flee. Sakko hi, bhikkhave, devānamindo avītarāgo avītadoso avītamoho bhīru chambhī utrāsī palāyīti.
But, mendicants, I say this: If you’ve gone to a wilderness, or to the root of a tree, or to an empty hut and you get scared or terrified, just recollect me: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ Then your fear and terror will go away.
Ahañca kho, bhikkhave, evaṁ vadāmi: ‘sace tumhākaṁ, bhikkhave, araññagatānaṁ vā rukkhamūlagatānaṁ vā suññāgāragatānaṁ vā uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, mameva tasmiṁ samaye anussareyyātha: “itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā”ti. Mamañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
But, mendicants, I say this:
Ahañca kho, bhikkhave, evaṁ vadāmi:
If you’ve gone to a wilderness, or to the root of a tree, or to an empty hut and you get scared or terrified, just recollect me:
‘sace tumhākaṁ, bhikkhave, araññagatānaṁ vā rukkhamūlagatānaṁ vā suññāgāragatānaṁ vā uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, mameva tasmiṁ samaye anussareyyātha:
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’
“itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā”ti.
Then your fear and terror will go away.
Mamañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
But, mendicants, I say this: Ahañca kho, bhikkhave, evaṁ vadāmi: If you’ve gone to a wilderness, or to the root of a tree, or to an empty hut and you get scared or terrified, just recollect me: ‘sace tumhākaṁ, bhikkhave, araññagatānaṁ vā rukkhamūlagatānaṁ vā suññāgāragatānaṁ vā uppajjeyya bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, mameva tasmiṁ samaye anussareyyātha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ “itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā”ti. Then your fear and terror will go away. Mamañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
If you can’t recollect me, then recollect the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ Then your fear and terror will go away.
No ce maṁ anussareyyātha, atha dhammaṁ anussareyyātha: “svākkhātosvākkhātoBien expuesto, explicado o proclamado. Como cualidad del Dhamma, indica que la enseñanza ha sido correctamente expuesta por el Buddha. Svākkhāto es la forma nominativa masculina singular de svākkhāta y concuerda con dhammo.Ver en el glosario bhagavatā dhammo sandiṭṭhikosandiṭṭhikoDirectamente visible o cognoscible aquí y ahora. Como cualidad del Dhamma, indica que puede comprobarse en la experiencia presente mediante la práctica y no solo aceptarse por testimonio o creencia.Ver en el glosario akālikoakāliko1. Atemporal; no condicionado por el tiempo. 2. Como cualidad del Dhamma, indica que la enseñanza puede ser verificada sin depender de una época, estación o espera futura. 3. En esta misma vidaVer en el glosario ehipassikoehipassikoDigno de la invitación «ven y mira». Como cualidad del Dhamma, indica que la enseñanza está abierta al examen e invita a acercarse y comprobarla directamente mediante la práctica.Ver en el glosario opaneyyiko paccattaṁ veditabbo viññūhī”ti. Dhammañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
If you can’t recollect me, then recollect the teaching:
No ce maṁ anussareyyātha, atha dhammaṁ anussareyyātha:
‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
“svākkhātosvākkhātoBien expuesto, explicado o proclamado. Como cualidad del Dhamma, indica que la enseñanza ha sido correctamente expuesta por el Buddha. Svākkhāto es la forma nominativa masculina singular de svākkhāta y concuerda con dhammo.Ver en el glosario bhagavatā dhammo sandiṭṭhikosandiṭṭhikoDirectamente visible o cognoscible aquí y ahora. Como cualidad del Dhamma, indica que puede comprobarse en la experiencia presente mediante la práctica y no solo aceptarse por testimonio o creencia.Ver en el glosario akālikoakāliko1. Atemporal; no condicionado por el tiempo. 2. Como cualidad del Dhamma, indica que la enseñanza puede ser verificada sin depender de una época, estación o espera futura. 3. En esta misma vidaVer en el glosario ehipassikoehipassikoDigno de la invitación «ven y mira». Como cualidad del Dhamma, indica que la enseñanza está abierta al examen e invita a acercarse y comprobarla directamente mediante la práctica.Ver en el glosario opaneyyiko paccattaṁ veditabbo viññūhī”ti.
Then your fear and terror will go away.
Dhammañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
If you can’t recollect me, then recollect the teaching: No ce maṁ anussareyyātha, atha dhammaṁ anussareyyātha: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ “svākkhātosvākkhātoBien expuesto, explicado o proclamado. Como cualidad del Dhamma, indica que la enseñanza ha sido correctamente expuesta por el Buddha. Svākkhāto es la forma nominativa masculina singular de svākkhāta y concuerda con dhammo.Ver en el glosario bhagavatā dhammo sandiṭṭhikosandiṭṭhikoDirectamente visible o cognoscible aquí y ahora. Como cualidad del Dhamma, indica que puede comprobarse en la experiencia presente mediante la práctica y no solo aceptarse por testimonio o creencia.Ver en el glosario akālikoakāliko1. Atemporal; no condicionado por el tiempo. 2. Como cualidad del Dhamma, indica que la enseñanza puede ser verificada sin depender de una época, estación o espera futura. 3. En esta misma vidaVer en el glosario ehipassikoehipassikoDigno de la invitación «ven y mira». Como cualidad del Dhamma, indica que la enseñanza está abierta al examen e invita a acercarse y comprobarla directamente mediante la práctica.Ver en el glosario opaneyyiko paccattaṁ veditabbo viññūhī”ti. Then your fear and terror will go away. Dhammañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
If you can’t recollect the teaching, then recollect the 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: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’ Then your fear and terror will go away.
No ce dhammaṁ anussareyyātha, atha saṅghaṁ anussareyyātha: “suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti. Saṅghañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
If you can’t recollect the teaching, then recollect the 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:
No ce dhammaṁ anussareyyātha, atha saṅghaṁ anussareyyātha:
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’
“suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti.
Then your fear and terror will go away.
Saṅghañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
If you can’t recollect the teaching, then recollect the 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: No ce dhammaṁ anussareyyātha, atha saṅghaṁ anussareyyātha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’ “suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho, āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā”ti. Then your fear and terror will go away. Saṅghañhi vo, bhikkhave, anussarataṁ yaṁ bhavissati bhayaṁ vā chambhitattaṁ vā lomahaṁso vā, so pahīyissati.
Why is that? Because the Realized One is free of greed, hate, and delusion. He is fearless, brave, bold, and stands his ground.”
Taṁ kissa hetu? Tathāgato hi, bhikkhave, arahaṁ sammāsambuddho vītarāgo vītadoso vītamoho abhīru acchambhī anutrāsī apalāyī’”ti.
Why is that?
Taṁ kissa hetu?
Because the Realized One is free of greed, hate, and delusion. He is fearless, brave, bold, and stands his ground.”
Tathāgato hi, bhikkhave, arahaṁ sammāsambuddho vītarāgo vītadoso vītamoho abhīru acchambhī anutrāsī apalāyī’”ti.
Why is that? Taṁ kissa hetu? Because the Realized One is free of greed, hate, and delusion. He is fearless, brave, bold, and stands his ground.” Tathāgato hi, bhikkhave, arahaṁ sammāsambuddho vītarāgo vītadoso vītamoho abhīru acchambhī anutrāsī apalāyī’”ti.
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
That is what the Buddha said.
Idamavoca bhagavā.
Then the Holy One, the Teacher, went on to say:
Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
That is what the Buddha said. Idamavoca bhagavā. Then the Holy One, the Teacher, went on to say: Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“In the wilderness, at a tree’s root, or an empty hut, O mendicants, recollect the Buddha, and no fear will come to you.
“Araññe rukkhamūle vā, suññāgāreva bhikkhavo; Anussaretha sambuddhaṁ,*Anussaretha → anussareyyātha (mr) bhayaṁ tumhāka no siyā.
“In the wilderness, at a tree’s root,
“Araññe rukkhamūle vā,
or an empty hut, O mendicants,
suññāgāreva bhikkhavo;
recollect the Buddha,
Anussaretha sambuddhaṁ,*Anussaretha → anussareyyātha (mr)
and no fear will come to you.
bhayaṁ tumhāka no siyā.
“In the wilderness, at a tree’s root, “Araññe rukkhamūle vā, or an empty hut, O mendicants, suññāgāreva bhikkhavo; recollect the Buddha, Anussaretha sambuddhaṁ,*Anussaretha → anussareyyātha (mr)and no fear will come to you. bhayaṁ tumhāka no siyā.
If you can’t recollect the Buddha— the eldest in the world, the captain of men—*Narāsabha is literally “a bull of a man”, but the predominant sense is “chief, lord, captain” rather than “bull”. Vṛṣabha was widely used in this sense as far back as the Rig Veda. The same is true of its synonyms janavasabha and purisanisabha, but not purisūsabha at Bu Pj 1:10.21.4. then recollect the teaching, emancipating, well taught.
No ce buddhaṁ sareyyātha, lokajeṭṭhaṁ narāsabhaṁ; Atha dhammaṁ sareyyātha, niyyānikaṁ sudesitaṁ.
If you can’t recollect the Buddha—
No ce buddhaṁ sareyyātha,
the eldest in the world, the captain of men—*Narāsabha is literally “a bull of a man”, but the predominant sense is “chief, lord, captain” rather than “bull”. Vṛṣabha was widely used in this sense as far back as the Rig Veda. The same is true of its synonyms janavasabha and purisanisabha, but not purisūsabha at Bu Pj 1:10.21.4.
lokajeṭṭhaṁ narāsabhaṁ;
then recollect the teaching,
Atha dhammaṁ sareyyātha,
emancipating, well taught.
niyyānikaṁ sudesitaṁ.
If you can’t recollect the Buddha—No ce buddhaṁ sareyyātha, the eldest in the world, the captain of men—*Narāsabha is literally “a bull of a man”, but the predominant sense is “chief, lord, captain” rather than “bull”. Vṛṣabha was widely used in this sense as far back as the Rig Veda. The same is true of its synonyms janavasabha and purisanisabha, but not purisūsabha at Bu Pj 1:10.21.4.lokajeṭṭhaṁ narāsabhaṁ; then recollect the teaching, Atha dhammaṁ sareyyātha, emancipating, well taught. niyyānikaṁ sudesitaṁ.
If you can’t recollect the teaching— emancipating, well taught— then recollect the Saṅgha, the supreme field of merit.
No ce dhammaṁ sareyyātha, niyyānikaṁ sudesitaṁ; Atha saṅghaṁ sareyyātha, puññakkhettaṁ anuttaraṁ.
If you can’t recollect the teaching—
No ce dhammaṁ sareyyātha,
emancipating, well taught—
niyyānikaṁ sudesitaṁ;
then recollect the Saṅgha,
Atha saṅghaṁ sareyyātha,
the supreme field of merit.
puññakkhettaṁ anuttaraṁ.
If you can’t recollect the teaching—No ce dhammaṁ sareyyātha, emancipating, well taught—niyyānikaṁ sudesitaṁ; then recollect the Saṅgha, Atha saṅghaṁ sareyyātha, the supreme field of merit. puññakkhettaṁ anuttaraṁ.
Thus recollecting the Buddha, the teaching, and the Saṅgha, mendicants, fear and terror and goosebumps will be no more.”
Evaṁ buddhaṁ sarantānaṁ, Dhammaṁ saṅghañca bhikkhavo; Bhayaṁ vā chambhitattaṁ vā, Lomahaṁso na hessatī”ti.
Thus recollecting the Buddha,
Evaṁ buddhaṁ sarantānaṁ,
the teaching, and the Saṅgha, mendicants,
Dhammaṁ saṅghañca bhikkhavo;
fear and terror
Bhayaṁ vā chambhitattaṁ vā,
and goosebumps will be no more.”
Lomahaṁso na hessatī”ti.
Thus recollecting the Buddha, Evaṁ buddhaṁ sarantānaṁ, the teaching, and the Saṅgha, mendicants, Dhammaṁ saṅghañca bhikkhavo; fear and terror Bhayaṁ vā chambhitattaṁ vā, and goosebumps will be no more.” Lomahaṁso na hessatī”ti.