The Brahmins

At Sāvatthī.“Mendicants, the brahmins advocate a practice called ‘get up and go’.They encourage their disciple:‘Please, my man, rising early you should face east and walk.Do not avoid a pit, a cliff, a stump, thorny ground, a swamp, or a sewer.You should await death in the place that you fall.And when your body breaks up, after death, you’ll be reborn in a good place, a heaven realm.’*Unsurprisingly for a practice with such a high mortality rate, the udayagāmini is not attested in Brahmanical texts. It seems to be a misunderstanding of the udayanīya, which is a rite that concludes the sacrifice. After bathing (avabhṛtha), the sacrificer emerges from the water (udayanīya). Bhāradvāja Śrautasūtra 14.25.13 says that after the udayanīya, those performing the sacrifice should move away towards the east, north, or according to some, the north-east. The successful completion of the sacrifice would, of course, be expected to win the favors of the gods, so it is only a small stretch to imagine that they would have been promised the gods’ protection and a heavenly rebirth.

Sāvatthinidānaṁ. “Brāhmaṇā, bhikkhave, udayagāminiṁ nāma paṭipadaṁ paññapenti. Te sāvakaṁ evaṁ samādapenti: ‘ehi tvaṁ, ambho purisa, kālasseva uṭṭhāya pācīnamukho yāhi. So tvaṁ mā sobbhaṁ parivajjehi, mā papātaṁ, mā khāṇuṁ, mā kaṇḍakaṭhānaṁ, mā candaniyaṁ, mā oḷigallaṁ. *kaṇḍakaṭhānaṁ → kaṇḍakādhānaṁ (bj); kaṇṭakaṭṭhānaṁ (sya-all); kaṇṭakaṁ ṭhānaṁ (pts1ed); kaṇḍakaṁ ṭhānaṁ (mr) | candaniyaṁ → candanikaṁ (bj, sya-all) | oḷigallaṁ → oligallaṁ (bj)Yattha papateyyāsi tattheva maraṇaṁ āgameyyāsi. *Yattha → yāni vā (bj); yattheva (sya-all, km)Evaṁ tvaṁ, ambho purisa, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissasī’ti.

At Sāvatthī.Sāvatthinidānaṁ. “Mendicants, the brahmins advocate a practice called ‘get up and go’.“Brāhmaṇā, bhikkhave, udayagāminiṁ nāma paṭipadaṁ paññapenti. They encourage their disciple:Te sāvakaṁ evaṁ samādapenti: ‘Please, my man, rising early you should face east and walk.‘ehi tvaṁ, ambho purisa, kālasseva uṭṭhāya pācīnamukho yāhi. Do not avoid a pit, a cliff, a stump, thorny ground, a swamp, or a sewer.So tvaṁ mā sobbhaṁ parivajjehi, mā papātaṁ, mā khāṇuṁ, mā kaṇḍakaṭhānaṁ, mā candaniyaṁ, mā oḷigallaṁ. *kaṇḍakaṭhānaṁ → kaṇḍakādhānaṁ (bj); kaṇṭakaṭṭhānaṁ (sya-all); kaṇṭakaṁ ṭhānaṁ (pts1ed); kaṇḍakaṁ ṭhānaṁ (mr) | candaniyaṁ → candanikaṁ (bj, sya-all) | oḷigallaṁ → oligallaṁ (bj)You should await death in the place that you fall.Yattha papateyyāsi tattheva maraṇaṁ āgameyyāsi. *Yattha → yāni vā (bj); yattheva (sya-all, km)And when your body breaks up, after death, you’ll be reborn in a good place, a heaven realm.’*Unsurprisingly for a practice with such a high mortality rate, the udayagāmini is not attested in Brahmanical texts. It seems to be a misunderstanding of the udayanīya, which is a rite that concludes the sacrifice. After bathing (avabhṛtha), the sacrificer emerges from the water (udayanīya). Bhāradvāja Śrautasūtra 14.25.13 says that after the udayanīya, those performing the sacrifice should move away towards the east, north, or according to some, the north-east. The successful completion of the sacrifice would, of course, be expected to win the favors of the gods, so it is only a small stretch to imagine that they would have been promised the gods’ protection and a heavenly rebirth.Evaṁ tvaṁ, ambho purisa, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissasī’ti.

But this practice of the brahmins is a foolish procedure, a stupid procedure. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, or extinguishment.But in the training of the Noble One I advocate a ‘get up and go’ practicewhich does lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Taṁ kho panetaṁ, bhikkhave, brāhmaṇānaṁ bālagamanametaṁ mūḷhagamanametaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. *bālagamanametaṁ → bālānaṁ gamanametaṁ (bj)Ahañca kho, bhikkhave, ariyassa vinaye udayagāminiṁ paṭipadaṁ paññāpemi; yā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

But this practice of the brahmins is a foolish procedure, a stupid procedure. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, or extinguishment.Taṁ kho panetaṁ, bhikkhave, brāhmaṇānaṁ bālagamanametaṁ mūḷhagamanametaṁ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati. *bālagamanametaṁ → bālānaṁ gamanametaṁ (bj)But in the training of the Noble One I advocate a ‘get up and go’ practiceAhañca kho, bhikkhave, ariyassa vinaye udayagāminiṁ paṭipadaṁ paññāpemi; which does lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.yā ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

And what is that ‘get up and go’ practice?It’s when a noble disciple has experiential confidence 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 …the teaching …the 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 …And they have the ethical conduct loved by the noble ones … leading to immersion.This is that ‘get up and go’ practicewhich does lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

Katamā ca sā, bhikkhave, udayagāminī paṭipadā; yā ekantanibbidāya …pe… nibbānāya saṁvattati? Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā arahaṁ sammāsambuddho …pe… satthā devamanussānaṁ buddho bhagavāti; dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Ayaṁ kho sā, bhikkhave, udayagāminī paṭipadā ekantanibbidāya …pe… nibbānāya saṁvattatī”ti.

And what is that ‘get up and go’ practice?Katamā ca sā, bhikkhave, udayagāminī paṭipadā; yā ekantanibbidāya …pe… nibbānāya saṁvattati? It’s when a noble disciple has experiential confidence in the Buddha …Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā arahaṁ sammāsambuddho …pe… satthā devamanussānaṁ buddho bhagavāti; the teaching …dhamme …pe… the Saṅgha …saṅghe …pe… And they have the ethical conduct loved by the noble ones … leading to immersion.ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. This is that ‘get up and go’ practiceAyaṁ kho sā, bhikkhave, udayagāminī paṭipadā ekantanibbidāya …pe… which does lead solely to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”nibbānāya saṁvattatī”ti.