The Jain Ascetic of the Ñātika Clan

CittacittaMente, corazón o estado de consciencia. En los suttas puede referirse a la mente como experiencia cognitiva y afectiva, no solo al pensamiento conceptual. En meditación, citta suele señalar el estado o cualidad de la mente que se observa, calma, concentra o libera.Ver en el glosario the householder heard that they had arrived.Together with several lay followers, he went up to the Jain Ñātika and exchanged greetings with him.*Compare MN 58.

Assosi kho citto gahapati: “nigaṇṭho kira nāṭaputto macchikāsaṇḍaṁ anuppatto mahatiyā nigaṇṭhaparisāya saddhin”ti. Atha kho citto gahapati sambahulehi upāsakehi saddhiṁ yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṁ sammodi.

Citta the householder heard that they had arrived.Assosi kho citto gahapati: “nigaṇṭho kira nāṭaputto macchikāsaṇḍaṁ anuppatto mahatiyā nigaṇṭhaparisāya saddhin”ti. Together with several lay followers, he went up to the Jain Ñātika and exchanged greetings with him.*Compare MN 58.Atha kho citto gahapati sambahulehi upāsakehi saddhiṁ yena nigaṇṭho nāṭaputto tenupasaṅkami; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṁ sammodi.

When the greetings and polite conversation were over, he sat down to one side. The Jain Ñātika said to him,“Householder, do you have faith in the ascetic Gotama’s claim thatthere is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected?”

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ nigaṇṭho nāṭaputto etadavoca: “saddahasi tvaṁ, gahapati, samaṇassa gotamassa—atthi avitakko avicāro samādhi, atthi vitakkavicārānaṁ nirodho”ti?

When the greetings and polite conversation were over, he sat down to one side. The Jain Ñātika said to him,Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ nigaṇṭho nāṭaputto etadavoca: “Householder, do you have faith in the ascetic Gotama’s claim that“saddahasi tvaṁ, gahapati, samaṇassa gotamassa—there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected?”atthi avitakko avicāro samādhi, atthi vitakkavicārānaṁ nirodho”ti?

“Sir, in this case I don’t rely on faith in 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’s claim thatthere is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected.”

“Na khvāhaṁ ettha, bhante, bhagavato saddhāya gacchāmi. Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṁ nirodho”ti.

“Sir, in this case I don’t rely on faith in the Buddha’s claim that“Na khvāhaṁ ettha, bhante, bhagavato saddhāya gacchāmi. there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected.”Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṁ nirodho”ti.

When he said this, the Jain Ñātika looked up at his assembly and said,“See, good fellows, how straightforward this householder Citta is! He’s not devious or deceitful at all. To imagine that you can stop placing the mind and keeping it connected would be like imagining that you can catch the wind in a net, or dam the Ganges river with your own hand.”*It is not easy to trace details of early Jain meditation. For the most part they focused on austerities and self-mortification, which the Buddha found to be counterproductive to deep meditation (MN 36:33.2).

Evaṁ vutte, nigaṇṭho nāṭaputto ulloketvā etadavoca: *ulloketvā → sakaṁ parisaṁ ulloketvā (bj, pts1ed); sakaṁ parisaṁ apaloketvā (bj, sya-all, km); oloketvā (bj-a, sya-a)“idaṁ bhavanto passantu, yāva ujuko cāyaṁ citto gahapati, yāva asaṭho cāyaṁ citto gahapati, yāva amāyāvī cāyaṁ citto gahapati, vātaṁ vā so jālena bādhetabbaṁ maññeyya, yo vitakkavicāre nirodhetabbaṁ maññeyya, sakamuṭṭhinā vā so gaṅgāya sotaṁ āvāretabbaṁ maññeyya, yo vitakkavicāre nirodhetabbaṁ maññeyyā”ti.

When he said this, the Jain Ñātika looked up at his assembly and said,Evaṁ vutte, nigaṇṭho nāṭaputto ulloketvā etadavoca: *ulloketvā → sakaṁ parisaṁ ulloketvā (bj, pts1ed); sakaṁ parisaṁ apaloketvā (bj, sya-all, km); oloketvā (bj-a, sya-a)“See, good fellows, how straightforward this householder Citta is! He’s not devious or deceitful at all. To imagine that you can stop placing the mind and keeping it connected would be like imagining that you can catch the wind in a net, or dam the Ganges river with your own hand.”*It is not easy to trace details of early Jain meditation. For the most part they focused on austerities and self-mortification, which the Buddha found to be counterproductive to deep meditation (MN 36:33.2).“idaṁ bhavanto passantu, yāva ujuko cāyaṁ citto gahapati, yāva asaṭho cāyaṁ citto gahapati, yāva amāyāvī cāyaṁ citto gahapati, vātaṁ vā so jālena bādhetabbaṁ maññeyya, yo vitakkavicāre nirodhetabbaṁ maññeyya, sakamuṭṭhinā vā so gaṅgāya sotaṁ āvāretabbaṁ maññeyya, yo vitakkavicāre nirodhetabbaṁ maññeyyā”ti.

“What do you think, sir?Which is better—knowledge or faith?”

“Taṁ kiṁ maññasi, bhante, katamaṁ nu kho paṇītataraṁ—ñāṇaṁ vā saddhā vā”ti?

“What do you think, sir?“Taṁ kiṁ maññasi, bhante, Which is better—knowledge or faith?”katamaṁ nu kho paṇītataraṁ—ñāṇaṁ vā saddhā vā”ti?

“Well sir, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.And whenever I want, as the placing of the mind and keeping it connected are stilled … I enter and remain in the second absorption.And whenever I want, with the fading away of rapture … I enter and remain in the third absorption.And whenever I want, giving up pleasure and pain … I enter and remain in the fourth absorption.

“Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharāmi. Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi. Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi.

“Well sir, whenever I want, quite secluded from sensual pleasures, secluded from unskillful qualities, I enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.“Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharāmi. And whenever I want, as the placing of the mind and keeping it connected are stilled … I enter and remain in the second absorption.Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharāmi. And whenever I want, with the fading away of rapture … I enter and remain in the third absorption.Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharāmi. And whenever I want, giving up pleasure and pain … I enter and remain in the fourth absorption.Ahaṁ kho, bhante, yāvadeva ākaṅkhāmi, sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharāmi.

And so, sir, since I know and see like this, why should I rely on faith in another ascetic or brahmin who claims thatthere is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected?”

Na so khvāhaṁ, bhante, evaṁ jānanto evaṁ passanto kassa aññassa samaṇassa vā brāhmaṇassa vā saddhāya gamissāmi? Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṁ nirodho”ti.

And so, sir, since I know and see like this, why should I rely on faith in another ascetic or brahmin who claims thatNa so khvāhaṁ, bhante, evaṁ jānanto evaṁ passanto kassa aññassa samaṇassa vā brāhmaṇassa vā saddhāya gamissāmi? there is a state of immersion without placing the mind and keeping it connected; that there is the cessation of placing the mind and keeping it connected?”Atthi avitakko avicāro samādhi, atthi vitakkavicārānaṁ nirodho”ti.

When he said this, the Jain Ñātika looked askance at his own assembly and said,“See, good fellows, how crooked this householder Citta is! He’s so devious and deceitful!”

Evaṁ vutte, nigaṇṭho nāṭaputto sakaṁ parisaṁ apaloketvā etadavoca: “idaṁ bhavanto passantu, yāva anujuko cāyaṁ citto gahapati, yāva saṭho cāyaṁ citto gahapati, yāva māyāvī cāyaṁ citto gahapatī”ti.

When he said this, the Jain Ñātika looked askance at his own assembly and said,Evaṁ vutte, nigaṇṭho nāṭaputto sakaṁ parisaṁ apaloketvā etadavoca: “See, good fellows, how crooked this householder Citta is! He’s so devious and deceitful!”“idaṁ bhavanto passantu, yāva anujuko cāyaṁ citto gahapati, yāva saṭho cāyaṁ citto gahapati, yāva māyāvī cāyaṁ citto gahapatī”ti.

“Sir, just now I understood you to say:‘See, good fellows, how straightforward this householder Citta is! He’s not devious or deceitful at all.’But then I understood you to say:‘See, good fellows, how crooked this householder Citta is! He’s so devious and deceitful!’If your first statement is true, the second is wrong.If your first statement is wrong, the second is true.

“Idāneva kho te mayaṁ, bhante, bhāsitaṁ: *Idāneva kho te → idāneva ca pana (sya-all, km, mr); idāneva kho te pana (pts1ed)‘evaṁ ājānāma idaṁ bhavanto passantu, yāva ujuko cāyaṁ citto gahapati, yāva asaṭho cāyaṁ citto gahapati, yāva amāyāvī cāyaṁ citto gahapatī’ti. Idāneva ca pana mayaṁ, bhante, bhāsitaṁ: ‘evaṁ ājānāma idaṁ bhavanto passantu, yāva anujuko cāyaṁ citto gahapati, yāva saṭho cāyaṁ citto gahapati, yāva māyāvī cāyaṁ citto gahapatī’ti. Sace te, bhante, purimaṁ saccaṁ, pacchimaṁ te micchā. Sace pana te, bhante, purimaṁ micchā, pacchimaṁ te saccaṁ.

“Sir, just now I understood you to say:“Idāneva kho te mayaṁ, bhante, bhāsitaṁ: *Idāneva kho te → idāneva ca pana (sya-all, km, mr); idāneva kho te pana (pts1ed)‘See, good fellows, how straightforward this householder Citta is! He’s not devious or deceitful at all.’‘evaṁ ājānāma idaṁ bhavanto passantu, yāva ujuko cāyaṁ citto gahapati, yāva asaṭho cāyaṁ citto gahapati, yāva amāyāvī cāyaṁ citto gahapatī’ti. But then I understood you to say:Idāneva ca pana mayaṁ, bhante, bhāsitaṁ: ‘See, good fellows, how crooked this householder Citta is! He’s so devious and deceitful!’‘evaṁ ājānāma idaṁ bhavanto passantu, yāva anujuko cāyaṁ citto gahapati, yāva saṭho cāyaṁ citto gahapati, yāva māyāvī cāyaṁ citto gahapatī’ti. If your first statement is true, the second is wrong.Sace te, bhante, purimaṁ saccaṁ, pacchimaṁ te micchā. If your first statement is wrong, the second is true.Sace pana te, bhante, purimaṁ micchā, pacchimaṁ te saccaṁ.

And also, sir, these ten legitimate questions are relevant.When you understand what they mean, then, together with your assembly of Jain ascetics, you can rebut me.‘One thing: question, summary, and answer.*This passage echoes AN 10.27:9.2, where the Buddha recommends asking this series of questions of a sectarian in order to stump them. | The grammar of these questions is peculiar, for which see Bodhi’s note 323 in Connected Discourses and 2003 in Numerical Discourses.Two …Three …Four …Five …Six …Seven …Eight …Nine …Ten things: question, summary, and answer.’”

Ime kho pana, bhante, dasa sahadhammikā pañhā āgacchanti. Yadā nesaṁ atthaṁ ājāneyyāsi, atha maṁ paṭihareyyāsi saddhiṁ nigaṇṭhaparisāya. Eko pañho, eko uddeso, ekaṁ veyyākaraṇaṁ. Dve pañhā, dve uddesā, dve veyyākaraṇāni. Tayo pañhā, tayo uddesā, tīṇi veyyākaraṇāni. Cattāro pañhā, cattāro uddesā, cattāri veyyākaraṇāni. Pañca pañhā, pañca uddesā, pañca veyyākaraṇāni. Cha pañhā, cha uddesā, cha veyyākaraṇāni. Satta pañhā, satta uddesā, satta veyyākaraṇāni. Aṭṭha pañhā, aṭṭha uddesā, aṭṭha veyyākaraṇāni. Nava pañhā, nava uddesā, nava veyyākaraṇāni. Dasa pañhā, dasa uddesā, dasa veyyākaraṇānī”ti.

And also, sir, these ten legitimate questions are relevant.Ime kho pana, bhante, dasa sahadhammikā pañhā āgacchanti. When you understand what they mean, then, together with your assembly of Jain ascetics, you can rebut me.Yadā nesaṁ atthaṁ ājāneyyāsi, atha maṁ paṭihareyyāsi saddhiṁ nigaṇṭhaparisāya. ‘One thing: question, summary, and answer.*This passage echoes AN 10.27:9.2, where the Buddha recommends asking this series of questions of a sectarian in order to stump them. | The grammar of these questions is peculiar, for which see Bodhi’s note 323 in Connected Discourses and 2003 in Numerical Discourses.Eko pañho, eko uddeso, ekaṁ veyyākaraṇaṁ. Two …Dve pañhā, dve uddesā, dve veyyākaraṇāni. Three …Tayo pañhā, tayo uddesā, tīṇi veyyākaraṇāni. Four …Cattāro pañhā, cattāro uddesā, cattāri veyyākaraṇāni. Five …Pañca pañhā, pañca uddesā, pañca veyyākaraṇāni. Six …Cha pañhā, cha uddesā, cha veyyākaraṇāni. Seven …Satta pañhā, satta uddesā, satta veyyākaraṇāni. Eight …Aṭṭha pañhā, aṭṭha uddesā, aṭṭha veyyākaraṇāni. Nine …Nava pañhā, nava uddesā, nava veyyākaraṇāni. Ten things: question, summary, and answer.’”Dasa pañhā, dasa uddesā, dasa veyyākaraṇānī”ti.