Kuṇḍaliya

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 Sāketa in the deer park at the Añjana Wood.*See note on SN 2.18:1.2 for this location.Then the wanderer Kuṇḍaliya went up to the Buddha, and exchanged greetings with him.*Kuṇḍaliya (“the ear-ringed”) is not known elsewhere.When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

Ekaṁ samayaṁ bhagavā sākete viharati añjanavane migadāye. *añjanavane → añcanavane (csp1ed, csp2ed)Atha kho kuṇḍaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kuṇḍaliyo paribbājako bhagavantaṁ etadavoca:

At one time the Buddha was staying near Sāketa in the deer park at the Añjana Wood.*See note on SN 2.18:1.2 for this location.Ekaṁ samayaṁ bhagavā sākete viharati añjanavane migadāye. *añjanavane → añcanavane (csp1ed, csp2ed)Then the wanderer Kuṇḍaliya went up to the Buddha, and exchanged greetings with him.*Kuṇḍaliya (“the ear-ringed”) is not known elsewhere.Atha kho kuṇḍaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho kuṇḍaliyo paribbājako bhagavantaṁ etadavoca:

“Worthy Gotama, I like to hang around the monasteries and visit the assemblies.When I’ve finished breakfast, it’s my habit towander from monastery to monastery, from park to park.There I see some ascetics and brahmins speaking for the sake of winning debates and finding fault.But what benefit does the worthy Gotama live for?”

“ahamasmi, bho gotama, ārāmanissayī parisāvacaro. *ārāmanissayī → ārāmanisādī (bj); ārāmaniyādi (sya-all); ārāmanisādi (pts1ed)Tassa mayhaṁ, bho gotama, pacchābhattaṁ bhuttapātarāsassa ayamācāro hoti—*ayamācāro → ayamāhāro (sya-all, mr)ārāmena ārāmaṁ uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi. So tattha passāmi eke samaṇabrāhmaṇe itivādappamokkhānisaṁsañceva kathaṁ kathente upārambhānisaṁsañca: ‘bhavaṁ pana gotamo kimānisaṁso viharatī’”ti?

“Worthy Gotama, I like to hang around the monasteries and visit the assemblies.“ahamasmi, bho gotama, ārāmanissayī parisāvacaro. *ārāmanissayī → ārāmanisādī (bj); ārāmaniyādi (sya-all); ārāmanisādi (pts1ed)When I’ve finished breakfast, it’s my habit toTassa mayhaṁ, bho gotama, pacchābhattaṁ bhuttapātarāsassa ayamācāro hoti—*ayamācāro → ayamāhāro (sya-all, mr)wander from monastery to monastery, from park to park.ārāmena ārāmaṁ uyyānena uyyānaṁ anucaṅkamāmi anuvicarāmi. There I see some ascetics and brahmins speaking for the sake of winning debates and finding fault.So tattha passāmi eke samaṇabrāhmaṇe itivādappamokkhānisaṁsañceva kathaṁ kathente upārambhānisaṁsañca: But what benefit does the worthy Gotama live for?”‘bhavaṁ pana gotamo kimānisaṁso viharatī’”ti?

And Kuṇḍaliya, how is sense restraint developed and cultivated so as to fulfill the three kinds of good conduct?A mendicant sees an agreeable sight with their eye. They don’t desire it or enjoy it, and they don’t give rise to greed.Their mind and body are steady internally, well settled and well freed.But if they see a disagreeable sight they’re undismayed, with mind unirritated, spirit undaunted, and heart unangered.*The text uses three synonyms: citta (“mind”), mānasa (“spirit”), and cetasa (“heart”). | Read apatitthīnacitto (“mind unirritated”) per BJT, and the Thai and PTS variants for the parallel passage at Mnd 10:92.7. The verb form patiṭṭhiyati appears in Pvr 17:172.3 with a list of terms for anger. | “Undaunted spirit” (adīnamanasa) is also at Thag 3.9:1.4 and Thag 15.1:11.4. However, the texts waver between reading adīna (“undaunted”) and alīna (“not sluggish”, for which the meaning is established at Snp 1.3:34.2). The parallel to this passage at Mnd 10:92.7 reads alīna in MS, but adīna in Thai and PTS editions. The confusion extends to the commentaries, which for the present passage glosses, “mind not daunted (adīnacitta) by the power of displeasure”, while at Thag 3.9:1.4 they have, “non-overthrown by laziness, etc., not sluggish mind (alīnacitta), not living lazily”. See too dīnamana (“disheartened”) at DN 18:4.17.Their mind and body are steady internally, well settled and well freed.

Kathaṁ bhāvito ca, kuṇḍaliya, indriyasaṁvaro kathaṁ bahulīkato tīṇi sucaritāni paripūretīti? Idha, kuṇḍaliya, bhikkhu cakkhunā rūpaṁ disvā manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Cakkhunā kho paneva rūpaṁ disvā amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ.

And Kuṇḍaliya, how is sense restraint developed and cultivated so as to fulfill the three kinds of good conduct?Kathaṁ bhāvito ca, kuṇḍaliya, indriyasaṁvaro kathaṁ bahulīkato tīṇi sucaritāni paripūretīti? A mendicant sees an agreeable sight with their eye. They don’t desire it or enjoy it, and they don’t give rise to greed.Idha, kuṇḍaliya, bhikkhu cakkhunā rūpaṁ disvā manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. Their mind and body are steady internally, well settled and well freed.Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. But if they see a disagreeable sight they’re undismayed, with mind unirritated, spirit undaunted, and heart unangered.*The text uses three synonyms: citta (“mind”), mānasa (“spirit”), and cetasa (“heart”). | Read apatitthīnacitto (“mind unirritated”) per BJT, and the Thai and PTS variants for the parallel passage at Mnd 10:92.7. The verb form patiṭṭhiyati appears in Pvr 17:172.3 with a list of terms for anger. | “Undaunted spirit” (adīnamanasa) is also at Thag 3.9:1.4 and Thag 15.1:11.4. However, the texts waver between reading adīna (“undaunted”) and alīna (“not sluggish”, for which the meaning is established at Snp 1.3:34.2). The parallel to this passage at Mnd 10:92.7 reads alīna in MS, but adīna in Thai and PTS editions. The confusion extends to the commentaries, which for the present passage glosses, “mind not daunted (adīnacitta) by the power of displeasure”, while at Thag 3.9:1.4 they have, “non-overthrown by laziness, etc., not sluggish mind (alīnacitta), not living lazily”. See too dīnamana (“disheartened”) at DN 18:4.17.Cakkhunā kho paneva rūpaṁ disvā amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Their mind and body are steady internally, well settled and well freed.Tassa ṭhito ca kāyo hoti ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ.

Furthermore, a mendicant hears an agreeable sound with the ear …smells an agreeable odor with the nose …tastes an agreeable flavor with the tongue …encounters an agreeable touch with the body …knows an agreeable idea with their mind. They don’t desire it or enjoy it, and they don’t give rise to greed.Their mind and body are steady internally, well settled and well freed.But if they know a disagreeable idea they’re undismayed, with mind unirritated, spirit undaunted, and heart unangered.Their mind and body are steady internally, well settled and well freed.

Puna caparaṁ, kuṇḍaliya, bhikkhu sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Manasā kho paneva dhammaṁ viññāya amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ.

Furthermore, a mendicant hears an agreeable sound with the ear …Puna caparaṁ, kuṇḍaliya, bhikkhu sotena saddaṁ sutvā …pe… smells an agreeable odor with the nose …ghānena gandhaṁ ghāyitvā …pe… tastes an agreeable flavor with the tongue …jivhāya rasaṁ sāyitvā …pe… encounters an agreeable touch with the body …kāyena phoṭṭhabbaṁ phusitvā …pe… knows an agreeable idea with their mind. They don’t desire it or enjoy it, and they don’t give rise to greed.manasā dhammaṁ viññāya manāpaṁ nābhijjhati nābhihaṁsati, na rāgaṁ janeti. Their mind and body are steady internally, well settled and well freed.Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. But if they know a disagreeable idea they’re undismayed, with mind unirritated, spirit undaunted, and heart unangered.Manasā kho paneva dhammaṁ viññāya amanāpaṁ na maṅku hoti appatiṭṭhitacitto adīnamānaso abyāpannacetaso. Their mind and body are steady internally, well settled and well freed.Tassa ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ.

When a mendicant’s mind and body are steady internally, they’re well settled and well freed when it comes to both agreeable and disagreeable sights,sounds,smells,tastes,touches,and ideas.That’s how sense restraint is developed and cultivated so as to fulfill the three kinds of good conduct.

Yato kho, kuṇḍaliya, bhikkhuno cakkhunā rūpaṁ disvā manāpāmanāpesu rūpesu ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya manāpāmanāpesu dhammesu ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. Evaṁ bhāvito kho, kuṇḍaliya, indriyasaṁvaro evaṁ bahulīkato tīṇi sucaritāni paripūreti.

When a mendicant’s mind and body are steady internally, they’re well settled and well freed when it comes to both agreeable and disagreeable sights,Yato kho, kuṇḍaliya, bhikkhuno cakkhunā rūpaṁ disvā manāpāmanāpesu rūpesu ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. sounds,Sotena saddaṁ sutvā …pe… smells,ghānena gandhaṁ ghāyitvā …pe… tastes,jivhāya rasaṁ sāyitvā …pe… touches,kāyena phoṭṭhabbaṁ phusitvā …pe… and ideas.manasā dhammaṁ viññāya manāpāmanāpesu dhammesu ṭhito ca kāyo hoti, ṭhitaṁ cittaṁ ajjhattaṁ susaṇṭhitaṁ suvimuttaṁ. That’s how sense restraint is developed and cultivated so as to fulfill the three kinds of good conduct.Evaṁ bhāvito kho, kuṇḍaliya, indriyasaṁvaro evaṁ bahulīkato tīṇi sucaritāni paripūreti.

And how are the three kinds of good conduct developed and cultivated so as to fulfill the four kinds of mindfulness meditation?A mendicant gives up bad conduct by way of body, speech, and mind, and develops good conduct by way of body, speech, and mind.That’s how the three kinds of good conduct are developed and cultivated so as to fulfill the four kinds of mindfulness meditation.

Kathaṁ bhāvitāni ca, kuṇḍaliya, tīṇi sucaritāni kathaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti? Idha, kuṇḍaliya, bhikkhu kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti. Evaṁ bhāvitāni kho, kuṇḍaliya, tīṇi sucaritāni evaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti.

And how are the three kinds of good conduct developed and cultivated so as to fulfill the four kinds of mindfulness meditation?Kathaṁ bhāvitāni ca, kuṇḍaliya, tīṇi sucaritāni kathaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti? A mendicant gives up bad conduct by way of body, speech, and mind, and develops good conduct by way of body, speech, and mind.Idha, kuṇḍaliya, bhikkhu kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti. That’s how the three kinds of good conduct are developed and cultivated so as to fulfill the four kinds of mindfulness meditation.Evaṁ bhāvitāni kho, kuṇḍaliya, tīṇi sucaritāni evaṁ bahulīkatāni cattāro satipaṭṭhāne paripūrenti.

And how are the four kinds of mindfulness meditation developed and cultivated so as to fulfill the seven awakening factors?A mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.They meditate observing an aspect of feelings …mind …principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.That’s how the four kinds of mindfulness meditation are developed and cultivated so as to fulfill the seven awakening factors.

Kathaṁ bhāvitā ca, kuṇḍaliya, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti? Idha, kuṇḍaliya, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. Evaṁ bhāvitā kho, kuṇḍaliya, cattāro satipaṭṭhānā evaṁ bahulīkatā satta bojjhaṅge paripūrenti.

And how are the four kinds of mindfulness meditation developed and cultivated so as to fulfill the seven awakening factors?Kathaṁ bhāvitā ca, kuṇḍaliya, cattāro satipaṭṭhānā kathaṁ bahulīkatā satta bojjhaṅge paripūrenti? A mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.Idha, kuṇḍaliya, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; They meditate observing an aspect of feelings …vedanāsu …pe… mind …citte …pe… principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ. That’s how the four kinds of mindfulness meditation are developed and cultivated so as to fulfill the seven awakening factors.Evaṁ bhāvitā kho, kuṇḍaliya, cattāro satipaṭṭhānā evaṁ bahulīkatā satta bojjhaṅge paripūrenti.

And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom?A mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion,and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”

Kathaṁ bhāvitā ca, kuṇḍaliya, satta bojjhaṅgā kathaṁ bahulīkatā vijjāvimuttiṁ paripūrenti? Idha, kuṇḍaliya, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ bhāvitā kho, kuṇḍaliya, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti.

And how are the seven awakening factors developed and cultivated so as to fulfill knowledge and freedom?Kathaṁ bhāvitā ca, kuṇḍaliya, satta bojjhaṅgā kathaṁ bahulīkatā vijjāvimuttiṁ paripūrenti? A mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion,Idha, kuṇḍaliya, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. That’s how the seven awakening factors are developed and cultivated so as to fulfill knowledge and freedom.”Evaṁ bhāvitā kho, kuṇḍaliya, satta bojjhaṅgā evaṁ bahulīkatā vijjāvimuttiṁ paripūrentī”ti.

When he said this, the wanderer Kuṇḍaliya said to the Buddha,“Excellent, worthy Gotama! Excellent!As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.I go for refuge to the worthy Gotama, to the teaching, and to the mendicant SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario.From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

Evaṁ vutte, kuṇḍaliyo paribbājako bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

When he said this, the wanderer Kuṇḍaliya said to the Buddha,Evaṁ vutte, kuṇḍaliyo paribbājako bhagavantaṁ etadavoca: “Excellent, worthy Gotama! Excellent!“abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways.Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evameva bhotā gotamena anekapariyāyena dhammo pakāsito. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha.Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.