The Question of Pañcasikha

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 Rājagaha, on the Vulture’s Peak Mountain.*For Pañcasikha, see DN 21 and notes there. This question is uncharacteristic of the sensualist Pañcasikha, and it’s likely this discourse is an artificial construct, suggested by the fact that the previous discourse is “The Question of Sakka”.And then the centaur Pañcasikha went up to the Buddha, bowed, stood to one side, and said to him:

Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho pañcasikho gandhabbadevaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho pañcasikho gandhabbadevaputto bhagavantaṁ etadavoca:

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.*For Pañcasikha, see DN 21 and notes there. This question is uncharacteristic of the sensualist Pañcasikha, and it’s likely this discourse is an artificial construct, suggested by the fact that the previous discourse is “The Question of Sakka”.Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. And then the centaur Pañcasikha went up to the Buddha, bowed, stood to one side, and said to him: Atha kho pañcasikho gandhabbadevaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho pañcasikho gandhabbadevaputto bhagavantaṁ etadavoca:

“What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?”

“ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?

“What is the cause, sir, what is the reason why some sentient beings are not fully extinguished in this very life? “ko nu kho, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti? What is the cause, sir, what is the reason why some sentient beings are fully extinguished in this very life?” Ko pana, bhante, hetu, ko paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?

ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant approves, welcomes, and keeps clinging to them, their consciousness has that as support and fuel for grasping. A mendicant with fuel for grasping does not become extinguished. That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life.

santi kho, pañcasikha, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. Saupādāno, pañcasikha, bhikkhu no parinibbāyati. Ayaṁ kho, pañcasikha, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti.

ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. santi kho, pañcasikha, manoviññeyyā dhammā, iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. If a mendicant approves, welcomes, and keeps clinging to them, Tañce bhikkhu abhinandati abhivadati ajjhosāya tiṭṭhati. their consciousness has that as support and fuel for grasping. Tassa taṁ abhinandato abhivadato ajjhosāya tiṭṭhato tannissitaṁ viññāṇaṁ hoti tadupādānaṁ. A mendicant with fuel for grasping does not become extinguished. Saupādāno, pañcasikha, bhikkhu no parinibbāyati. That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life. Ayaṁ kho, pañcasikha, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme no parinibbāyanti.

ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. A mendicant free of grasping becomes extinguished. That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.”

santi kho, pañcasikha, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. Anupādāno, pañcasikha, bhikkhu parinibbāyati. Ayaṁ kho, pañcasikha, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.

ideas known by the mind, which are likable, desirable, agreeable, pleasant, sensual, and arousing. santi kho, pañcasikha, manoviññeyyā dhammā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. If a mendicant doesn’t approve, welcome, and keep clinging to them, their consciousness doesn’t have that as support and fuel for grasping. Tañce bhikkhu nābhinandati nābhivadati nājjhosāya tiṭṭhati, tassa taṁ anabhinandato anabhivadato anajjhosāya tiṭṭhato na tannissitaṁ viññāṇaṁ hoti, na tadupādānaṁ. A mendicant free of grasping becomes extinguished. Anupādāno, pañcasikha, bhikkhu parinibbāyati. That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.” Ayaṁ kho, pañcasikha, hetu, ayaṁ paccayo yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.