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1. The Chapter on Monks
With Upatissa
Saṁyutta Nikāya
1. Bhikkhuvagga
Upatissasutta
Linked Discourses
1. The Chapter on Monks
With Upatissa
Saṁyutta Nikāya
1. Bhikkhuvagga
Upatissasutta
Sāriputta says that not even if the Buddha changed would it cause him sorrow.
Ruta suttaSN 21.2
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EN · Bhikkhu Sujato
Título de la publicación
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Subtítulo
A plain translation of the Saṁyutta Nikāya
Traductor
Bhikkhu Sujato
Título raíz
Saṁyuttanikāya
Idioma de traducción
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.
At Sāvatthī.
Sāvatthinidānaṁ.
At Sāvatthī.
Sāvatthinidānaṁ.
At Sāvatthī. Sāvatthinidānaṁ.
There Sāriputta addressed the mendicants:*Upatissa was his personal name, and he was the “son of Sāri”. “Reverends, mendicants!”
Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.
There Sāriputta addressed the mendicants:*Upatissa was his personal name, and he was the “son of Sāri”.
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
“Reverends, mendicants!”
“āvuso bhikkhave”ti.
There Sāriputta addressed the mendicants:*Upatissa was his personal name, and he was the “son of Sāri”.Tatra kho āyasmā sāriputto bhikkhū āmantesi: “Reverends, mendicants!” “āvuso bhikkhave”ti.
“Reverend,” they replied. Sāriputta said this:
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Reverend,” they replied.
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
Sāriputta said this:
Āyasmā sāriputto etadavoca:
“Reverend,” they replied. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Sāriputta said this: Āyasmā sāriputto etadavoca:
“Just now, reverends, as I was in private retreat this thought came to mind: ‘Is there anything in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me?’ It occurred to me: ‘There is nothing in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me.’”
“Idha mayhaṁ, āvuso, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘atthi nu kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’ti? Tassa mayhaṁ, āvuso, etadahosi: ‘natthi kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’”ti.
“Just now, reverends, as I was in private retreat this thought came to mind:
“Idha mayhaṁ, āvuso, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi:
‘Is there anything in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me?’
‘atthi nu kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’ti?
It occurred to me:
Tassa mayhaṁ, āvuso, etadahosi:
‘There is nothing in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me.’”
‘natthi kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’”ti.
“Just now, reverends, as I was in private retreat this thought came to mind: “Idha mayhaṁ, āvuso, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘Is there anything in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me?’ ‘atthi nu kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’ti? It occurred to me: Tassa mayhaṁ, āvuso, etadahosi: ‘There is nothing in the world whose decay and perishing would give rise to sorrow, lamentation, pain, sadness, and distress in me.’” ‘natthi kho taṁ kiñci lokasmiṁ yassa me vipariṇāmaññathābhāvā uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā’”ti.
When he said this, Venerable Ānanda said to him, “Even if the Teacher were to decay and perish? Wouldn’t that give rise to sorrow, lamentation, pain, sadness, and distress in you?”
Evaṁ vutte, āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca: “satthupi kho te, āvuso sāriputta, vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
When he said this, Venerable Ānanda said to him,
Evaṁ vutte, āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca:
“Even if the Teacher were to decay and perish? Wouldn’t that give rise to sorrow, lamentation, pain, sadness, and distress in you?”
“satthupi kho te, āvuso sāriputta, vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
When he said this, Venerable Ānanda said to him, Evaṁ vutte, āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca: “Even if the Teacher were to decay and perish? Wouldn’t that give rise to sorrow, lamentation, pain, sadness, and distress in you?” “satthupi kho te, āvuso sāriputta, vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?
“Even if the Teacher were to decay and perish, that wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in me. Still, I would think: ‘Oh lord, the illustrious Teacher, so mighty and powerful, has vanished! If 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 to remain for a long time, that would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.’”*See also DN 19:14.3.
“Satthupi kho me, āvuso, vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā, api ca me evamassa: ‘mahesakkho vata bho satthā antarahito mahiddhiko mahānubhāvo. Sace hi bhagavā ciraṁ dīghamaddhānaṁ tiṭṭheyya tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
“Even if the Teacher were to decay and perish, that wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in me. Still, I would think:
“Satthupi kho me, āvuso, vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā, api ca me evamassa:
‘Oh lord, the illustrious Teacher, so mighty and powerful, has vanished!
‘mahesakkho vata bho satthā antarahito mahiddhiko mahānubhāvo.
If 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 to remain for a long time, that would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.’”*See also DN 19:14.3.
Sace hi bhagavā ciraṁ dīghamaddhānaṁ tiṭṭheyya tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
“Even if the Teacher were to decay and perish, that wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in me. Still, I would think: “Satthupi kho me, āvuso, vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā, api ca me evamassa: ‘Oh lord, the illustrious Teacher, so mighty and powerful, has vanished! ‘mahesakkho vata bho satthā antarahito mahiddhiko mahānubhāvo. If 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 to remain for a long time, that would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.’”*See also DN 19:14.3.Sace hi bhagavā ciraṁ dīghamaddhānaṁ tiṭṭheyya tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānan’ti.
“That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit.*Sāriputta became enlightened shortly after ordination (MN 74:14.4). So even if the Teacher were to decay and perish, it wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in him.”
Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. Tasmā āyasmato sāriputtassa satthupi vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti.
“That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit.*Sāriputta became enlightened shortly after ordination (MN 74:14.4).
Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā.
So even if the Teacher were to decay and perish, it wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in him.”
Tasmā āyasmato sāriputtassa satthupi vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti.
“That must be because Venerable Sāriputta has long ago totally eradicated I-making, mine-making, and the underlying tendency to conceit.*Sāriputta became enlightened shortly after ordination (MN 74:14.4).Tathā hi panāyasmato sāriputtassa dīgharattaṁ ahaṅkāramamaṅkāramānānusayā susamūhatā. So even if the Teacher were to decay and perish, it wouldn’t give rise to sorrow, lamentation, pain, sadness, and distress in him.” Tasmā āyasmato sāriputtassa satthupi vipariṇāmaññathābhāvā nuppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti.
Dutiyaṁ.
Dutiyaṁ.
Dutiyaṁ.