The Brahmin Uṇṇābha

Then Uṇṇābha the brahmin went up to 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, and exchanged greetings with him. *Uṇṇābha became a lay follower following a discussion on the bases of psychic power at SN 51.15. He was evidently named for his “woolly eyebrows”.When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

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

Then Uṇṇābha the brahmin went up to the Buddha, and exchanged greetings with him. *Uṇṇābha became a lay follower following a discussion on the bases of psychic power at SN 51.15. He was evidently named for his “woolly eyebrows”.Atha kho uṇṇābho brāhmaṇo 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 uṇṇābho brāhmaṇo bhagavantaṁ etadavoca:

“Mister Gotama, these five faculties have different domains and different ranges, and don’t experience each other’s domain and range. *The phrasing here parallels the simile of the six animals in SN 35.247. Here, however, the text makes it clear that we are talking about meditative development, as is also the case where the same phrase appears in MN 43:21.3.What five? The faculties of the eye, ear, nose, tongue, and body. What do these five faculties, with their different domains and ranges, have recourse to? What experiences their domains and ranges?”

“Pañcimāni, bho gotama, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti. Katamāni pañca? Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imesaṁ nu kho, bho gotama, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ na aññamaññassa gocaravisayaṁ paccanubhontānaṁ kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti?

“Mister Gotama, these five faculties have different domains and different ranges, and don’t experience each other’s domain and range. *The phrasing here parallels the simile of the six animals in SN 35.247. Here, however, the text makes it clear that we are talking about meditative development, as is also the case where the same phrase appears in MN 43:21.3.“Pañcimāni, bho gotama, indriyāni nānāvisayāni nānāgocarāni, na aññamaññassa gocaravisayaṁ paccanubhonti. What five? Katamāni pañca? The faculties of the eye, ear, nose, tongue, and body. Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. What do these five faculties, with their different domains and ranges, have recourse to? What experiences their domains and ranges?” Imesaṁ nu kho, bho gotama, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ na aññamaññassa gocaravisayaṁ paccanubhontānaṁ kiṁ paṭisaraṇaṁ, ko ca nesaṁ gocaravisayaṁ paccanubhotī”ti?

“Brahmin, these five faculties have different domains and different ranges, and don’t experience each other’s domain and range. What five? The faculties of the eye, ear, nose, tongue, and body. These five faculties, with their different domains and ranges, have recourse to the mind. And the mind experiences their domains and ranges.” *In terms of meditative progress, the five faculties imply sense restraint as a preparation for meditation. Then one withdraws from the senses to that which is their center and controller, the mind. Mindfulness then leads to the liberation of immersion, culminating in awakening.

“Pañcimāni, brāhmaṇa, indriyāni nānāvisayāni nānāgocarāni na aññamaññassa gocaravisayaṁ paccanubhonti. Katamāni pañca? Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. Imesaṁ kho, brāhmaṇa, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ na aññamaññassa gocaravisayaṁ paccanubhontānaṁ mano paṭisaraṇaṁ, manova nesaṁ gocaravisayaṁ paccanubhotī”ti.

“Brahmin, these five faculties have different domains and different ranges, and don’t experience each other’s domain and range. “Pañcimāni, brāhmaṇa, indriyāni nānāvisayāni nānāgocarāni na aññamaññassa gocaravisayaṁ paccanubhonti. What five? Katamāni pañca? The faculties of the eye, ear, nose, tongue, and body. Cakkhundriyaṁ, sotindriyaṁ, ghānindriyaṁ, jivhindriyaṁ, kāyindriyaṁ. These five faculties, with their different domains and ranges, have recourse to the mind. And the mind experiences their domains and ranges.” *In terms of meditative progress, the five faculties imply sense restraint as a preparation for meditation. Then one withdraws from the senses to that which is their center and controller, the mind. Mindfulness then leads to the liberation of immersion, culminating in awakening.Imesaṁ kho, brāhmaṇa, pañcannaṁ indriyānaṁ nānāvisayānaṁ nānāgocarānaṁ na aññamaññassa gocaravisayaṁ paccanubhontānaṁ mano paṭisaraṇaṁ, manova nesaṁ gocaravisayaṁ paccanubhotī”ti.

“This question goes too far, brahmin! You weren’t able to grasp the limit of questioning. *Also at SN 23.1:3.10 and MN 44:29.14.For extinguishment is the objective, destination, and culmination of the spiritual life.”

“Accayāsi, brāhmaṇa, pañhaṁ, nāsakkhi pañhassa pariyantaṁ gahetuṁ. *Accayāsi → accasarā (bj, sya-all, km); ajjhaparaṁ (pts1ed, mr)Nibbānogadhañhi, brāhmaṇa, brahmacariyaṁ vussati nibbānaparāyaṇaṁ nibbānapariyosānan”ti.

“This question goes too far, brahmin! You weren’t able to grasp the limit of questioning. *Also at SN 23.1:3.10 and MN 44:29.14.“Accayāsi, brāhmaṇa, pañhaṁ, nāsakkhi pañhassa pariyantaṁ gahetuṁ. *Accayāsi → accasarā (bj, sya-all, km); ajjhaparaṁ (pts1ed, mr)For extinguishment is the objective, destination, and culmination of the spiritual life.” Nibbānogadhañhi, brāhmaṇa, brahmacariyaṁ vussati nibbānaparāyaṇaṁ nibbānapariyosānan”ti.

Then, not long after he had left, the Buddha addressed the mendicants: “Suppose there was a bungalow or a hall with a peaked roof, with windows on the eastern side. When the sun rises and a ray of light enters through a window, where would it land?”

Atha kho bhagavā acirapakkante uṇṇābhe brāhmaṇe bhikkhū āmantesi: “seyyathāpi, bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṁ vā pācīnavātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti? *bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṁ vā → kūṭāgāraṁ vā kūṭāgārasālaṁ vā uttarāya (bj); kūṭāgāraṁ vā kūṭāgārasālā vā uttarāya (sya-all) | rasmi → rasmiyo (sya-all, mr) | kvāssa → kāya (sya-all, pts1ed, mr)

Then, not long after he had left, the Buddha addressed the mendicants: Atha kho bhagavā acirapakkante uṇṇābhe brāhmaṇe bhikkhū āmantesi: “Suppose there was a bungalow or a hall with a peaked roof, with windows on the eastern side. When the sun rises and a ray of light enters through a window, where would it land?” “seyyathāpi, bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṁ vā pācīnavātapānā sūriye uggacchante vātapānena rasmi pavisitvā kvāssa patiṭṭhitā”ti? *bhikkhave, kūṭāgāre vā kūṭāgārasālāyaṁ vā → kūṭāgāraṁ vā kūṭāgārasālaṁ vā uttarāya (bj); kūṭāgāraṁ vā kūṭāgārasālā vā uttarāya (sya-all) | rasmi → rasmiyo (sya-all, mr) | kvāssa → kāya (sya-all, pts1ed, mr)

“In the same way, the brahmin Uṇṇābha’s faith in the Realized One is settled, rooted, and planted deep. It’s strong and can’t be shifted by any ascetic or brahmin or god or MāraMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario or divinity or by anyone in the world. If he were to pass away at this time, he would be bound by no fetter that might return him to this world.” *That is, he is a non-returner.

“Evameva kho, bhikkhave, uṇṇābhassa brāhmaṇassa tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Imamhi ce, bhikkhave, samaye uṇṇābho brāhmaṇo kālaṁ kareyya, natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto uṇṇābho brāhmaṇo puna imaṁ lokaṁ āgaccheyyā”ti.

“In the same way, the brahmin Uṇṇābha’s faith in the Realized One is settled, rooted, and planted deep. It’s strong and can’t be shifted by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. “Evameva kho, bhikkhave, uṇṇābhassa brāhmaṇassa tathāgate saddhā niviṭṭhā mūlajātā patiṭṭhitā daḷhā asaṁhāriyā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. If he were to pass away at this time, he would be bound by no fetter that might return him to this world.” *That is, he is a non-returner.Imamhi ce, bhikkhave, samaye uṇṇābho brāhmaṇo kālaṁ kareyya, natthi taṁ saṁyojanaṁ yena saṁyojanena saṁyutto uṇṇābho brāhmaṇo puna imaṁ lokaṁ āgaccheyyā”ti.