With Maṇicūḷaka

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, in the Bamboo Grove, the squirrels’ feeding ground.*A century after the Buddha, the use of money by the mendicants of Vesālī precipitated a crisis in the Saṅgha. This led to the Second Council, at which the prohibition was reaffirmed. The current discourse is one of several cited against the use of money (Kd 22:1.4.1).Now at that time while the king’s retinue was sitting together in the royal compound this discussion came up among them,“Gold and currency are proper for ascetics who follow the Sakyan. They accept and receive gold and currency.”*Literally “gold and silver” (jātarūparajata), but rajata is explained in Bu NP 18:2.8 as currency made from any material that serves as a medium of exchange.

Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājantepure rājaparisāya sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatan”ti.

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.*A century after the Buddha, the use of money by the mendicants of Vesālī precipitated a crisis in the Saṅgha. This led to the Second Council, at which the prohibition was reaffirmed. The current discourse is one of several cited against the use of money (Kd 22:1.4.1).Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Now at that time while the king’s retinue was sitting together in the royal compound this discussion came up among them,Tena kho pana samayena rājantepure rājaparisāya sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: “Gold and currency are proper for ascetics who follow the Sakyan. They accept and receive gold and currency.”*Literally “gold and silver” (jātarūparajata), but rajata is explained in Bu NP 18:2.8 as currency made from any material that serves as a medium of exchange.“kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatan”ti.

Now at that time the chief Maṇicūḷaka was sitting in that assembly.*Despite his impressive name (“Jeweled Crest”), this chief does not appear elsewhere.He said to that retinue,“Good masters, don’t say that.Gold and currency are not proper for ascetics who follow the Sakyan. They neither accept nor receive gold and currency. They have set aside gems and gold, and quit using gold and currency.”He was able to persuade that assembly.

Tena kho pana samayena maṇicūḷako gāmaṇi tassaṁ parisāyaṁ nisinno hoti. Atha kho maṇicūḷako gāmaṇi taṁ parisaṁ etadavoca: “mā ayyo evaṁ avacuttha. *ayyo → ayyā (bj, sya2ed, pts1ed)Na kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā”ti. Asakkhi kho maṇicūḷako gāmaṇi taṁ parisaṁ saññāpetuṁ.

Now at that time the chief Maṇicūḷaka was sitting in that assembly.*Despite his impressive name (“Jeweled Crest”), this chief does not appear elsewhere.Tena kho pana samayena maṇicūḷako gāmaṇi tassaṁ parisāyaṁ nisinno hoti. He said to that retinue,Atha kho maṇicūḷako gāmaṇi taṁ parisaṁ etadavoca: “Good masters, don’t say that.“mā ayyo evaṁ avacuttha. *ayyo → ayyā (bj, sya2ed, pts1ed)Gold and currency are not proper for ascetics who follow the Sakyan. They neither accept nor receive gold and currency. They have set aside gems and gold, and quit using gold and currency.”Na kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā”ti. He was able to persuade that assembly.Asakkhi kho maṇicūḷako gāmaṇi taṁ parisaṁ saññāpetuṁ.

Then Maṇicūḷaka went up to the Buddha, bowed, sat down to one side, and told him what had happened. He then said,“Answering this way, I trust that I repeat what the Buddha has said, and don’t misrepresent him with an untruth. I trust my explanation is in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.”

Atha kho maṇicūḷako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho maṇicūḷako gāmaṇi bhagavantaṁ etadavoca: “idha, bhante, rājantepure rājaparisāya sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatan’ti. Evaṁ vutte, ahaṁ, bhante, taṁ parisaṁ etadavocaṁ: ‘mā ayyo evaṁ avacuttha. Na kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā’ti. Asakkhiṁ khvāhaṁ, bhante, taṁ parisaṁ saññāpetuṁ. Kaccāhaṁ, bhante, evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?

Then Maṇicūḷaka went up to the Buddha, bowed, sat down to one side, and told him what had happened. He then said,Atha kho maṇicūḷako gāmaṇi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho maṇicūḷako gāmaṇi bhagavantaṁ etadavoca: “idha, bhante, rājantepure rājaparisāya sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, paṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajatan’ti. Evaṁ vutte, ahaṁ, bhante, taṁ parisaṁ etadavocaṁ: ‘mā ayyo evaṁ avacuttha. Na kappati samaṇānaṁ sakyaputtiyānaṁ jātarūparajataṁ, na sādiyanti samaṇā sakyaputtiyā jātarūparajataṁ, nappaṭiggaṇhanti samaṇā sakyaputtiyā jātarūparajataṁ, nikkhittamaṇisuvaṇṇā samaṇā sakyaputtiyā apetajātarūparajatā’ti. Asakkhiṁ khvāhaṁ, bhante, taṁ parisaṁ saññāpetuṁ. “Answering this way, I trust that I repeat what the Buddha has said, and don’t misrepresent him with an untruth. I trust my explanation is in line with the teaching, and that there are no legitimate grounds for rebuttal or criticism.”Kaccāhaṁ, bhante, evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?

If gold and currency were proper for them, then the five kinds of sensual stimulation would also be proper.And if the five kinds of sensual stimulation are proper for them, you should categorically regard them as not having the qualities of an ascetic or a follower of the Sakyan.

Yassa kho, gāmaṇi, jātarūparajataṁ kappati, pañcapi tassa kāmaguṇā kappanti. Yassa pañca kāmaguṇā kappanti (…), ekaṁsenetaṁ, gāmaṇi, dhāreyyāsi assamaṇadhammo asakyaputtiyadhammoti. *(…) → (tassapi jātarūparajataṁ kappati) (sya-all, km)

If gold and currency were proper for them, then the five kinds of sensual stimulation would also be proper.Yassa kho, gāmaṇi, jātarūparajataṁ kappati, pañcapi tassa kāmaguṇā kappanti. And if the five kinds of sensual stimulation are proper for them, you should categorically regard them as not having the qualities of an ascetic or a follower of the Sakyan.Yassa pañca kāmaguṇā kappanti (…), ekaṁsenetaṁ, gāmaṇi, dhāreyyāsi assamaṇadhammo asakyaputtiyadhammoti. *(…) → (tassapi jātarūparajataṁ kappati) (sya-all, km)

Rather, chief, I say this:Straw may be looked for by one needing straw; wood may be looked for by one needing wood; a cart may be looked for by one needing a cart; a workman may be looked for by one needing a workman.*This principle is still followed today. Mendicants generally should not ask for things. But they may ask for necessities from appropriate people, such as monastery attendants, people who have offered an invitation, or relatives.But in any case, there is no way they can accept or look for gold and currency, I say .”

Api cāhaṁ, gāmaṇi, evaṁ vadāmi—tiṇaṁ tiṇatthikena pariyesitabbaṁ, dāru dārutthikena pariyesitabbaṁ, sakaṭaṁ sakaṭatthikena pariyesitabbaṁ, puriso purisatthikena pariyesitabbo. Na tvevāhaṁ, gāmaṇi, kenaci pariyāyena ‘jātarūparajataṁ sāditabbaṁ pariyesitabban’ti vadāmī”ti.

Rather, chief, I say this:Api cāhaṁ, gāmaṇi, evaṁ vadāmi—Straw may be looked for by one needing straw; wood may be looked for by one needing wood; a cart may be looked for by one needing a cart; a workman may be looked for by one needing a workman.*This principle is still followed today. Mendicants generally should not ask for things. But they may ask for necessities from appropriate people, such as monastery attendants, people who have offered an invitation, or relatives.tiṇaṁ tiṇatthikena pariyesitabbaṁ, dāru dārutthikena pariyesitabbaṁ, sakaṭaṁ sakaṭatthikena pariyesitabbaṁ, puriso purisatthikena pariyesitabbo. But in any case, there is no way they can accept or look for gold and currency, I say .”Na tvevāhaṁ, gāmaṇi, kenaci pariyāyena ‘jātarūparajataṁ sāditabbaṁ pariyesitabban’ti vadāmī”ti.