With Godhā the Sakyan

At Kapilavatthu.Then Mahānāma the Sakyan went up to Godhā the Sakyan, and said to her,*There is a Sakyan lady named Kāḷīgodhā (“black iguana”), whose son is Bhaddhiya (see SN 55.48:1.2). She features in SN 55.39 and Thag 16.7, where she is addressed simply as godhā. In the current Sutta, the individual is referred to as godhā sakko, with the name in feminine but the clan in masculine. The same readings are found in BJT. Now, while Pali allows nominatives in apposition to be of different genders, it prefers agreement, as seen in kāḷigodhā sākiyānī of SN 55.39:1.3, where the masculine name of the clan has been adapted to the feminine name of the person. I suggest the inverse has happened here: the feminine name has been adapted to masculine in agreement with the clan. But the manuscript tradition shows that this is in flux, as seen in the Sinhalese manuscripts cited in footnotes in the PTS edition, which use the masculine vocative godha (with some variations and inconsistencies). They also insert the masculine honorific bho, which strikes me as a tell that that manuscript tradition edited the text to be masculine. This is, of course, inconclusive, but ultimately I think there was only one person, a woman called Kāḷīgodhā, or Godhā in brief, a Sakyan lady who was mother of Bhaddiya. Since here she is mentioned following Mahānāma, the form of her name was mistakenly adapted to his, creating a tension in the text, which editors have addressed inconsistently. Note too that in conversation the name alone is used; the clan is only mentioned in background narrative, which as a rule is added later. See SN 47.19:1.4, where the text’s female was made male in the commentary. In both cases, the person with a female name has a strong voice in the narrative.“Godhā, how many things must an individual have for you to recognize them as a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening?”

Kapilavatthunidānaṁ. Atha kho mahānāmo sakko yena godhā sakko tenupasaṅkami; upasaṅkamitvā godhaṁ sakkaṁ etadavoca: “katihi tvaṁ, godhe, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāsi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan”ti? *katihi → katīhi (bj, pts1ed, mr)

At Kapilavatthu.Kapilavatthunidānaṁ. Then Mahānāma the Sakyan went up to Godhā the Sakyan, and said to her,*There is a Sakyan lady named Kāḷīgodhā (“black iguana”), whose son is Bhaddhiya (see SN 55.48:1.2). She features in SN 55.39 and Thag 16.7, where she is addressed simply as godhā. In the current Sutta, the individual is referred to as godhā sakko, with the name in feminine but the clan in masculine. The same readings are found in BJT. Now, while Pali allows nominatives in apposition to be of different genders, it prefers agreement, as seen in kāḷigodhā sākiyānī of SN 55.39:1.3, where the masculine name of the clan has been adapted to the feminine name of the person. I suggest the inverse has happened here: the feminine name has been adapted to masculine in agreement with the clan. But the manuscript tradition shows that this is in flux, as seen in the Sinhalese manuscripts cited in footnotes in the PTS edition, which use the masculine vocative godha (with some variations and inconsistencies). They also insert the masculine honorific bho, which strikes me as a tell that that manuscript tradition edited the text to be masculine. This is, of course, inconclusive, but ultimately I think there was only one person, a woman called Kāḷīgodhā, or Godhā in brief, a Sakyan lady who was mother of Bhaddiya. Since here she is mentioned following Mahānāma, the form of her name was mistakenly adapted to his, creating a tension in the text, which editors have addressed inconsistently. Note too that in conversation the name alone is used; the clan is only mentioned in background narrative, which as a rule is added later. See SN 47.19:1.4, where the text’s female was made male in the commentary. In both cases, the person with a female name has a strong voice in the narrative.Atha kho mahānāmo sakko yena godhā sakko tenupasaṅkami; upasaṅkamitvā godhaṁ sakkaṁ etadavoca: “Godhā, how many things must an individual have for you to recognize them as a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening?”“katihi tvaṁ, godhe, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāsi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan”ti? *katihi → katīhi (bj, pts1ed, mr)

“Mahānāma, an individual must have three things for me to recognize them as a stream-enterer.What three?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 …and 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 …When an individual has these three things I recognize them as a stream-enterer.

“Tīhi khvāhaṁ, mahānāma, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. Katamehi tīhi? Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe aveccappasādena samannāgato hoti—suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. Imehi khvāhaṁ, mahānāma, tīhi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ.

“Mahānāma, an individual must have three things for me to recognize them as a stream-enterer.“Tīhi khvāhaṁ, mahānāma, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. What three?Katamehi tīhi? It’s when a noble disciple has experiential confidence in the Buddha …Idha, mahānāma, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. the teaching …Dhamme …pe… and the Saṅgha …saṅghe aveccappasādena samannāgato hoti—suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassāti. When an individual has these three things I recognize them as a stream-enterer.Imehi khvāhaṁ, mahānāma, tīhi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ.

“Godhā, an individual must have four things for me to recognize them as a stream-enterer.*Mahānāma is, of course, correct, but curiously the Buddha’s reply is not recorded.What four?It’s when a noble disciple has experiential confidence in the Buddha …the teaching …the Saṅgha …And they have the ethical conduct loved by the noble ones … leading to immersion.When an individual has these four things I recognize them as a stream-enterer.”

“Catūhi khvāhaṁ, godhe, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. Katamehi catūhi? Idha, godhe, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgato hoti akhaṇḍehi …pe… samādhisaṁvattanikehi. Imehi khvāhaṁ, godhe, catūhi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan”ti.

“Godhā, an individual must have four things for me to recognize them as a stream-enterer.*Mahānāma is, of course, correct, but curiously the Buddha’s reply is not recorded.“Catūhi khvāhaṁ, godhe, dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇaṁ. What four?Katamehi catūhi? It’s when a noble disciple has experiential confidence in the Buddha …Idha, godhe, ariyasāvako buddhe aveccappasādena samannāgato hoti—itipi so bhagavā …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. When an individual has these four things I recognize them as a stream-enterer.”Imehi khvāhaṁ, godhe, catūhi dhammehi samannāgataṁ sotāpannapuggalaṁ ājānāmi avinipātadhammaṁ niyataṁ sambodhiparāyaṇan”ti.

“Hold on, Mahānāma, hold on!Only the Buddha would know whether or not they have these things.”

“Āgamehi tvaṁ, mahānāma, āgamehi tvaṁ, mahānāma. Bhagavāva etaṁ jāneyya etehi dhammehi samannāgataṁ vā asamannāgataṁ vā”ti.

“Hold on, Mahānāma, hold on!“Āgamehi tvaṁ, mahānāma, āgamehi tvaṁ, mahānāma. Only the Buddha would know whether or not they have these things.”Bhagavāva etaṁ jāneyya etehi dhammehi samannāgataṁ vā asamannāgataṁ vā”ti.

“Sir, some instigation of a legal proceeding might come up. The Buddha might take one side, and the Saṅgha of monks the other.*“Instigation of a legal proceeding” (dhammo samuppādo) is glossed with kāraṇa (here, “argument, disciplinary case”). See AN 10.33:1.9, “the instigation and settlement of disciplinary issues” (adhikaraṇa-samuppāda-vūpasama).I’d side with the Buddha.May the Buddha remember me as having such confidence.Some instigation of a legal proceeding might come up. The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns the other. …The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen the other. …The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen and the laywomen the other. …The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen and the laywomen and the world—with its gods, MārasMāraLa 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, and divinities, this population with its ascetics and brahmins, gods and humans—the other.I’d side with the Buddha.May the Buddha remember me as having such confidence.”

Evaṁ vutte, bhante, godhā sakko maṁ etadavoca: ‘āgamehi tvaṁ, mahānāma, āgamehi tvaṁ, mahānāma. Bhagavāva etaṁ jāneyya etehi dhammehi samannāgataṁ vā asamannāgataṁ vā’ti. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho ca. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho ca. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho ca upāsakā ca. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho upāsakā upāsikāyo ca. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho upāsakā upāsikāyo sadevako ca loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretū”ti.

Evaṁ vutte, bhante, godhā sakko maṁ etadavoca: ‘āgamehi tvaṁ, mahānāma, āgamehi tvaṁ, mahānāma. Bhagavāva etaṁ jāneyya etehi dhammehi samannāgataṁ vā asamannāgataṁ vā’ti. “Sir, some instigation of a legal proceeding might come up. The Buddha might take one side, and the Saṅgha of monks the other.*“Instigation of a legal proceeding” (dhammo samuppādo) is glossed with kāraṇa (here, “argument, disciplinary case”). See AN 10.33:1.9, “the instigation and settlement of disciplinary issues” (adhikaraṇa-samuppāda-vūpasama).Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho ca. I’d side with the Buddha.Yeneva bhagavā tenevāhaṁ assaṁ. May the Buddha remember me as having such confidence.Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. Some instigation of a legal proceeding might come up. The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns the other. …Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho ca. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen the other. …Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho ca upāsakā ca. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen and the laywomen the other. …Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho upāsakā upāsikāyo ca. Yeneva bhagavā tenevāhaṁ assaṁ. Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretu. The Buddha might take one side, and the Saṅgha of monks and the Saṅgha of nuns and the laymen and the laywomen and the world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—the other.Idha, bhante, kocideva dhammo samuppādo uppajjeyya, ekato assa bhagavā ekato bhikkhusaṅgho bhikkhunisaṅgho upāsakā upāsikāyo sadevako ca loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā. I’d side with the Buddha.Yeneva bhagavā tenevāhaṁ assaṁ. May the Buddha remember me as having such confidence.”Evaṁ pasannaṁ maṁ, bhante, bhagavā dhāretū”ti.