With Visākha, Pañcāli’s Son

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 Buddha 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.

Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent.*This event was also recorded at AN 4.48, and his verses at Thag 2.45.

Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya.*visākho pañcālaputto → visākho pañcāliputto (bj)

Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent.*

Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya.*

Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent.*This event was also recorded at AN 4.48, and his verses at Thag 2.45.Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya.*visākho pañcālaputto → visākho pañcāliputto (bj)

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and addressed the mendicants: “Mendicants, who was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk?”

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “ko nu kho, bhikkhave, upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti?

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out,

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

and addressed the mendicants:

Nisajja kho bhagavā bhikkhū āmantesi:

“Mendicants, who was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk?”

“ko nu kho, bhikkhave, upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti?

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. and addressed the mendicants: Nisajja kho bhagavā bhikkhū āmantesi: “Mendicants, who was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk?” “ko nu kho, bhikkhave, upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti?

“Sir, it was Venerable Visākha, Pañcāli’s son.”

“Āyasmā, 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, visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.

“Sir, it was Venerable Visākha, Pañcāli’s son.”

“Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.

“Sir, it was Venerable Visākha, Pañcāli’s son.” “Āyasmā, 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, visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.

Then the Buddha said to Visākha:

Atha kho bhagavā āyasmantaṁ visākhaṁ pañcālaputtaṁ āmantesi:

Then the Buddha said to Visākha:

Atha kho bhagavā āyasmantaṁ visākhaṁ pañcālaputtaṁ āmantesi:

Then the Buddha said to Visākha: Atha kho bhagavā āyasmantaṁ visākhaṁ pañcālaputtaṁ āmantesi:

“Good, good, Visākha! It’s good that you educate, encourage, fire up, and inspire the mendicants in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.”

“sādhu sādhu, visākha, sādhu kho tvaṁ, visākha, bhikkhū dhammiyā kathāya sandassesi …pe… atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.

“Good, good, Visākha!

“sādhu sādhu, visākha,

It’s good that you educate, encourage, fire up, and inspire the mendicants in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.”

sādhu kho tvaṁ, visākha, bhikkhū dhammiyā kathāya sandassesi …pe… atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.

“Good, good, Visākha! “sādhu sādhu, visākha, It’s good that you educate, encourage, fire up, and inspire the mendicants in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.” sādhu kho tvaṁ, visākha, bhikkhū dhammiyā kathāya sandassesi …pe… atthassa viññāpaniyā pariyāpannāya anissitāyā”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:

“Though an astute person is mixed up with fools, they don’t know unless he speaks. But when he speaks they know, he’s teaching the state free of death.

“Nābhāsamānaṁ jānanti, missaṁ bālehi paṇḍitaṁ; Bhāsamānañca jānanti, desentaṁ amataṁ padaṁ.

“Though an astute person is mixed up with fools,

“Nābhāsamānaṁ jānanti,

they don’t know unless he speaks.

missaṁ bālehi paṇḍitaṁ;

But when he speaks they know,

Bhāsamānañca jānanti,

he’s teaching the state free of death.

desentaṁ amataṁ padaṁ.

“Though an astute person is mixed up with fools, “Nābhāsamānaṁ jānanti, they don’t know unless he speaks. missaṁ bālehi paṇḍitaṁ; But when he speaks they know, Bhāsamānañca jānanti, he’s teaching the state free of death. desentaṁ amataṁ padaṁ.

He should speak and illustrate the teaching, holding up the banner of the seers. Words well spoken are the seers’ banner, for the teaching is the banner of the seers.”

Bhāsaye jotaye dhammaṁ, paggaṇhe isinaṁ dhajaṁ; Subhāsitadhajā isayo, dhammo hi isinaṁ dhajo”ti.

He should speak and illustrate the teaching,

Bhāsaye jotaye dhammaṁ,

holding up the banner of the seers.

paggaṇhe isinaṁ dhajaṁ;

Words well spoken are the seers’ banner,

Subhāsitadhajā isayo,

for the teaching is the banner of the seers.”

dhammo hi isinaṁ dhajo”ti.

He should speak and illustrate the teaching, Bhāsaye jotaye dhammaṁ, holding up the banner of the seers. paggaṇhe isinaṁ dhajaṁ; Words well spoken are the seers’ banner, Subhāsitadhajā isayo, for the teaching is the banner of the seers.” dhammo hi isinaṁ dhajo”ti.

Sattamaṁ.

Linked Discourses

1. The Chapter on Monks

Saṁyutta Nikāya

1. Bhikkhuvagga

Linked Discourses

1. The Chapter on Monks

Saṁyutta Nikāya

1. Bhikkhuvagga