With Dhammadinna

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 Varanasi, in the deer park at Isipatana.Then the lay follower Dhammadinna, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and said to him:*Despite his evident eminence, this is the only appearance of the layman Dhammadinna. For the nun of the same name, see MN 44. | Other lay followers with similarly large retinues include Anāthapiṇḍika AN 5.176:1.1, Hatthaka of Āḷavī (AN 8.24:1.2), and Dhammika (Snp 2.14:1.3).

Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Atha kho dhammadinno upāsako pañcahi upāsakasatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dhammadinno upāsako bhagavantaṁ etadavoca:

At one time the Buddha was staying near Varanasi, in the deer park at Isipatana.Ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Then the lay follower Dhammadinna, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and said to him:*Despite his evident eminence, this is the only appearance of the layman Dhammadinna. For the nun of the same name, see MN 44. | Other lay followers with similarly large retinues include Anāthapiṇḍika AN 5.176:1.1, Hatthaka of Āḷavī (AN 8.24:1.2), and Dhammika (Snp 2.14:1.3).Atha kho dhammadinno upāsako pañcahi upāsakasatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dhammadinno upāsako bhagavantaṁ etadavoca:

“May the Buddha please adviseand instruct us. It will be for our lasting welfare and happiness.”

“ovadatu no, bhante, bhagavā; anusāsatu no, bhante, bhagavā yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti.

“May the Buddha please advise“ovadatu no, bhante, bhagavā; and instruct us. It will be for our lasting welfare and happiness.”anusāsatu no, bhante, bhagavā yaṁ amhākaṁ assa dīgharattaṁ hitāya sukhāyā”ti.

“So, Dhammadinna, you should all train like this:‘From time to time we will undertake and dwell upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness.’*Such discourses, which are also referred to at AN 2.47:1.5, AN 5.79:5.2, and SN 20.7:2.4, contrast with the frivolous poetry of outsiders. I understand the expression as referring to the Suttas in general, rather than specifying particularly difficult texts. | The expression “undertake and dwell” (upasampajja viharati) is normally used for meditation states, whereas for the Suttas one is enjoined to listen, scrutinize, and memorize. Perhaps the original intent was to “enter and dwell in the meditations taught in the Suttas”. | The Chāndogya Upaniṣad uses the Sanskrit form upasampadya for “entering the light (of the Self)” (8.3.4, 8.12.2–3). Pañcaviṃśabrāhmaṇa 13.10.16 uses it in the context of texts, but in a different way: “The two feet of the jagatī meter are subsumed in the gāyatrī.”That’s how you should train yourselves.”

“Tasmātiha vo, dhammadinna, evaṁ sikkhitabbaṁ: ‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṁyuttā te kālena kālaṁ upasampajja viharissāmā’ti. Evañhi vo, dhammadinna, sikkhitabban”ti.

“So, Dhammadinna, you should all train like this:“Tasmātiha vo, dhammadinna, evaṁ sikkhitabbaṁ: ‘From time to time we will undertake and dwell upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness.’*Such discourses, which are also referred to at AN 2.47:1.5, AN 5.79:5.2, and SN 20.7:2.4, contrast with the frivolous poetry of outsiders. I understand the expression as referring to the Suttas in general, rather than specifying particularly difficult texts. | The expression “undertake and dwell” (upasampajja viharati) is normally used for meditation states, whereas for the Suttas one is enjoined to listen, scrutinize, and memorize. Perhaps the original intent was to “enter and dwell in the meditations taught in the Suttas”. | The Chāndogya Upaniṣad uses the Sanskrit form upasampadya for “entering the light (of the Self)” (8.3.4, 8.12.2–3). Pañcaviṃśabrāhmaṇa 13.10.16 uses it in the context of texts, but in a different way: “The two feet of the jagatī meter are subsumed in the gāyatrī.”‘ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṁyuttā te kālena kālaṁ upasampajja viharissāmā’ti. That’s how you should train yourselves.”Evañhi vo, dhammadinna, sikkhitabban”ti.

“Sir, we live at home with our children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency.It’s not easy for us to undertake and dwell from time to time upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness.*Given that Dhammadinna was evidently a sincere devotee, it seems odd that he should find studying or listening to Suttas from time to time to be impossible. After all, he is right now in the presence of the Buddha, listening to a Sutta. This, I think, lends credence to the notion that the Buddha was in fact talking about deep meditation.Since we are established in the five training rules, please teach us further.”

“Na kho netaṁ, bhante, sukaraṁ amhehi puttasambādhasayanaṁ ajjhāvasantehi kāsikacandanaṁ paccanubhontehi mālāgandhavilepanaṁ dhārayantehi jātarūparajataṁ sādiyantehi—ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṁyuttā te kālena kālaṁ upasampajja viharituṁ. Tesaṁ no, bhante, bhagavā amhākaṁ pañcasu sikkhāpadesu ṭhitānaṁ uttaridhammaṁ desetū”ti.

“Sir, we live at home with our children, using sandalwood imported from Kāsi, wearing garlands, fragrance, and makeup, and accepting gold and currency.“Na kho netaṁ, bhante, sukaraṁ amhehi puttasambādhasayanaṁ ajjhāvasantehi kāsikacandanaṁ paccanubhontehi mālāgandhavilepanaṁ dhārayantehi jātarūparajataṁ sādiyantehi—It’s not easy for us to undertake and dwell from time to time upon the discourses spoken by the Realized One that are deep, profound, transcendent, dealing with emptiness.*Given that Dhammadinna was evidently a sincere devotee, it seems odd that he should find studying or listening to Suttas from time to time to be impossible. After all, he is right now in the presence of the Buddha, listening to a Sutta. This, I think, lends credence to the notion that the Buddha was in fact talking about deep meditation.ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatapaṭisaṁyuttā te kālena kālaṁ upasampajja viharituṁ. Since we are established in the five training rules, please teach us further.”Tesaṁ no, bhante, bhagavā amhākaṁ pañcasu sikkhāpadesu ṭhitānaṁ uttaridhammaṁ desetū”ti.

“So, Dhammadinna, you should all train like this:‘We will have experiential confidence in the Buddha …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 we will have the ethical conduct loved by the noble ones … leading to immersion.’That’s how you should train yourselves.”

“Tasmātiha vo, dhammadinna, evaṁ sikkhitabbaṁ: ‘buddhe aveccappasādena samannāgatā bhavissāma—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgatā bhavissāma akhaṇḍehi …pe… samādhisaṁvattanikehī’ti. Evañhi vo, dhammadinna, sikkhitabban”ti.

“So, Dhammadinna, you should all train like this:“Tasmātiha vo, dhammadinna, evaṁ sikkhitabbaṁ: ‘We will have experiential confidence in the Buddha …‘buddhe aveccappasādena samannāgatā bhavissāma—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. the teaching …Dhamme …pe… the Saṅgha …saṅghe …pe… And we will have the ethical conduct loved by the noble ones … leading to immersion.’ariyakantehi sīlehi samannāgatā bhavissāma akhaṇḍehi …pe… samādhisaṁvattanikehī’ti. That’s how you should train yourselves.”Evañhi vo, dhammadinna, sikkhitabban”ti.

“Sir, these four factors of stream-entry that were taught by the Buddha are found in us, and we embody them.For we have experiential confidence in the Buddha …the teaching …the Saṅgha …And we have the ethical conduct loved by the noble ones … leading to immersion.”

“Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṁvijjante dhammā amhesu, mayañca tesu dhammesu sandissāma. Mayañhi, bhante, buddhe aveccappasādena samannāgatā—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. Dhamme …pe… saṅghe …pe… ariyakantehi sīlehi samannāgatā akhaṇḍehi …pe… samādhisaṁvattanikehī”ti.

“Sir, these four factors of stream-entry that were taught by the Buddha are found in us, and we embody them.“Yānimāni, bhante, bhagavatā cattāri sotāpattiyaṅgāni desitāni, saṁvijjante dhammā amhesu, mayañca tesu dhammesu sandissāma. For we have experiential confidence in the Buddha …Mayañhi, bhante, buddhe aveccappasādena samannāgatā—itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavāti. the teaching …Dhamme …pe… the Saṅgha …saṅghe …pe… And we have the ethical conduct loved by the noble ones … leading to immersion.”ariyakantehi sīlehi samannāgatā akhaṇḍehi …pe… samādhisaṁvattanikehī”ti.

“You’re all fortunate, Dhammadinna, so very fortunate!You’ve all declared the fruit of stream-entry.”

“Lābhā vo, dhammadinna, suladdhaṁ vo, dhammadinna. Sotāpattiphalaṁ tumhehi byākatan”ti.

“You’re all fortunate, Dhammadinna, so very fortunate!“Lābhā vo, dhammadinna, suladdhaṁ vo, dhammadinna. You’ve all declared the fruit of stream-entry.”Sotāpattiphalaṁ tumhehi byākatan”ti.