A Sīvaka

El ascetasamaṇaAsceta o contemplativo. Proviene de una raíz śram que significa desgastar o subyugar.Ver en el glosario itinerante Sīvaka ‘el del moño’ se le acercó, se saludaron,*Moḷiyasīvaka also appears in AN 6.47, where he also goes for refuge. His name means, “Tailor With a Topknot”.se sentó a su lado y le dijo:

Atha kho moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho moḷiyasīvako paribbājako bhagavantaṁ etadavoca:

El asceta itinerante Sīvaka ‘el del moño’ se le acercó, se saludaron,*Moḷiyasīvaka also appears in AN 6.47, where he also goes for refuge. His name means, “Tailor With a Topknot”.Atha kho moḷiyasīvako paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. se sentó a su lado y le dijo:Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho moḷiyasīvako paribbājako bhagavantaṁ etadavoca:

“Señor Gotama, hay ascetas y bramanes cuya doctrina, cuya teoría, es que*Sīvaka is referring to the Jains.todo lo que experimenta una persona —sea placentero, doloroso o neutro— tiene su causa en lo que hizo en el pasado.*The view that all experiences are caused by past kamma is consistently rejected in the Suttas (eg. AN 3.61:2.1, MN 101:2.5. This is reflected in the later Theravada commentaries, which describe five interacting niyāmas, or systems of natural law: seasons (utu), genetics (bīja), moral or immoral deeds (kamma), mind (citta), and principles of the teaching (dhamma). Nonetheless, the view that all experiences are caused by kamma is extremely common among modern Buddhists, and is often heard even from learned scholars. This is a harmful misunderstanding, as it has led to discrimination against the poor and disabled in Buddhist countries. One point of confusion is that rebirth into a particular life is caused by kamma, so in that general sense, kamma is a necessary condition for having a life in which one can experience anything. But the feelings experienced in that life are caused by a variety of things, not necessarily by kamma. | Note the use of purisapuggala (“individual person”) as a Jain idiom. See MN 35:10.7 and note, and SN 22.22 and notes.¿Usted qué opina?”

“santi, bho gotama, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. Idha bhavaṁ gotamo kimāhā”ti? *Idha → idha pana (sya-all, km, pts1ed, mr)

“Señor Gotama, hay ascetas y bramanes cuya doctrina, cuya teoría, es que*Sīvaka is referring to the Jains.“santi, bho gotama, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: todo lo que experimenta una persona —sea placentero, doloroso o neutro— tiene su causa en lo que hizo en el pasado.*The view that all experiences are caused by past kamma is consistently rejected in the Suttas (eg. AN 3.61:2.1, MN 101:2.5. This is reflected in the later Theravada commentaries, which describe five interacting niyāmas, or systems of natural law: seasons (utu), genetics (bīja), moral or immoral deeds (kamma), mind (citta), and principles of the teaching (dhamma). Nonetheless, the view that all experiences are caused by kamma is extremely common among modern Buddhists, and is often heard even from learned scholars. This is a harmful misunderstanding, as it has led to discrimination against the poor and disabled in Buddhist countries. One point of confusion is that rebirth into a particular life is caused by kamma, so in that general sense, kamma is a necessary condition for having a life in which one can experience anything. But the feelings experienced in that life are caused by a variety of things, not necessarily by kamma. | Note the use of purisapuggala (“individual person”) as a Jain idiom. See MN 35:10.7 and note, and SN 22.22 and notes.‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. ¿Usted qué opina?”Idha bhavaṁ gotamo kimāhā”ti? *Idha → idha pana (sya-all, km, pts1ed, mr)

“Sīvaka, algunas sensaciones que aparecen se deben a la bilis;*“Bile” (pitta), “phlegm” (semha), and “wind” (vāta) are the three doṣa (“impairments”) of āyurveda (Suśruta Saṁhitā 1.15; Caraka Saṁhitā 1.12). When unbalanced they impair the proper homeostasis of bodily functioning. They are comparable to the four “humors” (fluids) of old European medicine.esto puede saberse de primera manoy es aceptado universalmente como cierto.Así que esos ascetas y bramanes que afirman quetodo lo que experimenta una persona —sea placentero, doloroso o neutro— tiene su causa en lo que hizo en el pasadocontradicen el conocimiento directoabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario y la verdad establecida.Por lo tanto, considero que estos ascetas y bramanes se equivocan.

“Pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṁ, sīvaka, veditabbaṁ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. *sīvaka, veditabbaṁ → evaṁ veditabbaṁ (sya-all, km, mr)Lokassapi kho etaṁ, sīvaka, saccasammataṁ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. Tatra, sīvaka, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. Yañca sāmaṁ ñātaṁ tañca atidhāvanti, yañca loke saccasammataṁ tañca atidhāvanti. Tasmā tesaṁ samaṇabrāhmaṇānaṁ micchāti vadāmi.

“Sīvaka, algunas sensaciones que aparecen se deben a la bilis;*“Bile” (pitta), “phlegm” (semha), and “wind” (vāta) are the three doṣa (“impairments”) of āyurveda (Suśruta Saṁhitā 1.15; Caraka Saṁhitā 1.12). When unbalanced they impair the proper homeostasis of bodily functioning. They are comparable to the four “humors” (fluids) of old European medicine.“Pittasamuṭṭhānānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. esto puede saberse de primera manoSāmampi kho etaṁ, sīvaka, veditabbaṁ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. *sīvaka, veditabbaṁ → evaṁ veditabbaṁ (sya-all, km, mr)y es aceptado universalmente como cierto.Lokassapi kho etaṁ, sīvaka, saccasammataṁ yathā pittasamuṭṭhānānipi idhekaccāni vedayitāni uppajjanti. Así que esos ascetas y bramanes que afirman queTatra, sīvaka, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: todo lo que experimenta una persona —sea placentero, doloroso o neutro— tiene su causa en lo que hizo en el pasado‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. contradicen el conocimiento directo y la verdad establecida.Yañca sāmaṁ ñātaṁ tañca atidhāvanti, yañca loke saccasammataṁ tañca atidhāvanti. Por lo tanto, considero que estos ascetas y bramanes se equivocan.Tasmā tesaṁ samaṇabrāhmaṇānaṁ micchāti vadāmi.

Otras sensaciones que aparecen se deben a la flema,al aire,a la combinación de los humores,a los cambios de estación,*As I write, global atmospheric CO2 is 428.29 ppm, and it has been 1.5℃ above average for three years. The grave health impacts of this “change in the weather” are attested in the CoP 30 Special Report by the World Health Organization: “climate change presents the most significant threat to human health of this century.”a un accidente,*Parihāra is looking after or taking care, so visamaparihāra is “imbalanced self-care”.a un ataque,*Such as ascetics who torment their bodies (MN 36:18.11).o al resultadovipākaLa consecuencia y resultado de una elección pasada (kamma).Ver en el glosario de los propios actos.*In all cases, past deeds are a necessary condition for the mere fact of having a body in which one can experience these feelings. Only in this final case, however, is a specific deed or deeds the cause of this specific feeling. Even then, the past deed is not a sufficient condition, as it can only be effective when other conditions are conducive. The technical term for this kind of condition is upanissaya (or its contraction upanisā; see SN 12.23:2.1): it is both necessary and closely supportive.Esto puede saberse de primera manoy es aceptado universalmente como cierto.*“Generally deemed to be true” (lokassa saccasammataṁ), i.e. “common sense”.Así que esos ascetas y bramanes que afirman quetodo lo que experimenta una persona —sea placentero, doloroso o neutro— tiene su causa en lo que hizo en el pasadocontradicen el conocimiento directo y la verdad establecida.Por lo tanto, considero que estos ascetas y bramanes se equivocan.”

Semhasamuṭṭhānānipi kho, sīvaka …pe… vātasamuṭṭhānānipi kho, sīvaka …pe… sannipātikānipi kho, sīvaka …pe… utupariṇāmajānipi kho, sīvaka …pe… visamaparihārajānipi kho, sīvaka …pe… opakkamikānipi kho, sīvaka …pe… kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Sāmampi kho etaṁ, sīvaka, veditabbaṁ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; lokassapi kho etaṁ, sīvaka, saccasammataṁ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; tatra, sīvaka, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: ‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. Yañca sāmaṁ ñātaṁ tañca atidhāvanti yañca loke saccasammataṁ tañca atidhāvanti. Tasmā ‘tesaṁ samaṇabrāhmaṇānaṁ micchā’ti vadāmī”ti.

Otras sensaciones que aparecen se deben a la flema,Semhasamuṭṭhānānipi kho, sīvaka …pe… al aire,vātasamuṭṭhānānipi kho, sīvaka …pe… a la combinación de los humores,sannipātikānipi kho, sīvaka …pe… a los cambios de estación,*As I write, global atmospheric CO2 is 428.29 ppm, and it has been 1.5℃ above average for three years. The grave health impacts of this “change in the weather” are attested in the CoP 30 Special Report by the World Health Organization: “climate change presents the most significant threat to human health of this century.”utupariṇāmajānipi kho, sīvaka …pe… a un accidente,*Parihāra is looking after or taking care, so visamaparihāra is “imbalanced self-care”.visamaparihārajānipi kho, sīvaka …pe… a un ataque,*Such as ascetics who torment their bodies (MN 36:18.11).opakkamikānipi kho, sīvaka …pe… o al resultado de los propios actos.*In all cases, past deeds are a necessary condition for the mere fact of having a body in which one can experience these feelings. Only in this final case, however, is a specific deed or deeds the cause of this specific feeling. Even then, the past deed is not a sufficient condition, as it can only be effective when other conditions are conducive. The technical term for this kind of condition is upanissaya (or its contraction upanisā; see SN 12.23:2.1): it is both necessary and closely supportive.kammavipākajānipi kho, sīvaka, idhekaccāni vedayitāni uppajjanti. Esto puede saberse de primera manoSāmampi kho etaṁ, sīvaka, veditabbaṁ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; y es aceptado universalmente como cierto.*“Generally deemed to be true” (lokassa saccasammataṁ), i.e. “common sense”.lokassapi kho etaṁ, sīvaka, saccasammataṁ. Yathā kammavipākajānipi idhekaccāni vedayitāni uppajjanti; Así que esos ascetas y bramanes que afirman quetatra, sīvaka, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: todo lo que experimenta una persona —sea placentero, doloroso o neutro— tiene su causa en lo que hizo en el pasado‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. contradicen el conocimiento directo y la verdad establecida.Yañca sāmaṁ ñātaṁ tañca atidhāvanti yañca loke saccasammataṁ tañca atidhāvanti. Por lo tanto, considero que estos ascetas y bramanes se equivocan.”Tasmā ‘tesaṁ samaṇabrāhmaṇānaṁ micchā’ti vadāmī”ti.

Cuando el Buda terminó, el asceta itinerante Sīvaka ‘el del moño’ le dijo:“¡Fantástico, señor Gotama, fantástico!A partir de hoy, considéreme un seguidor laico que ha encontrado un refugio para toda la vida.”

Evaṁ vutte, moḷiyasīvako paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

Cuando el Buda terminó, el asceta itinerante Sīvaka ‘el del moño’ le dijo:Evaṁ vutte, moḷiyasīvako paribbājako bhagavantaṁ etadavoca: “¡Fantástico, señor Gotama, fantástico!“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… A partir de hoy, considéreme un seguidor laico que ha encontrado un refugio para toda la vida.”upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.