Speculation About the World

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 Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.There the Buddha addressed the mendicants:

Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tatra kho bhagavā bhikkhū āmantesi:

At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. There the Buddha addressed the mendicants:Tatra kho bhagavā bhikkhū āmantesi:

“Once upon a time, mendicants, a certain person left Rājagaha, thinking ‘I’ll speculate about the world.’ They went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world.*“Speculation about the world” is said to be one of the four trains of thought that can drive you mad (AN 4.77:1.9). At MN 48:8.9 it is distinguished as speculation about this world and the next. | The Buddha once visited the Sumāgadhā pond to accept Nigrodha’s challenge. There was a peacock’s feeding ground nearby. The Rāmāyaṇa describes the river Sumāgadhī, which rises among the five hills of Rajagaha like a gorgeous garland (1.31.7); this must be a lake on that river. Perhaps to be identified with the modern Dhadhar.Then that person saw an army of four divisions enter a lotus stalk.When he saw this he thought,‘I’ve gone mad, really, I’ve lost my mind!I’m seeing things that don’t exist in the world.’

“bhūtapubbaṁ, bhikkhave, aññataro puriso rājagahā nikkhamitvā ‘lokacintaṁ cintessāmī’ti yena sumāgadhā pokkharaṇī tenupasaṅkami; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdi lokacintaṁ cintento. *sumāgadhā → sumāgavā (bj)Addasā kho, bhikkhave, so puriso sumāgadhāya pokkharaṇiyā tīre caturaṅginiṁ senaṁ bhisamuḷālaṁ pavisantaṁ. *caturaṅginiṁ senaṁ → pokkharaṇiyā caturaṅginiṁ senaṁ (bj); caturaṅginisenaṁ (mr) | bhisamuḷālaṁ → bhisamūḷālaṁ (pts1ed); bhisamūlālaṁ (mr)Disvānassa etadahosi: ‘ummattosmi nāmāhaṁ, vicetosmi nāmāhaṁ. Yaṁ loke natthi taṁ mayā diṭṭhan’ti.

“Once upon a time, mendicants, a certain person left Rājagaha, thinking ‘I’ll speculate about the world.’ They went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world.*“Speculation about the world” is said to be one of the four trains of thought that can drive you mad (AN 4.77:1.9). At MN 48:8.9 it is distinguished as speculation about this world and the next. | The Buddha once visited the Sumāgadhā pond to accept Nigrodha’s challenge. There was a peacock’s feeding ground nearby. The Rāmāyaṇa describes the river Sumāgadhī, which rises among the five hills of Rajagaha like a gorgeous garland (1.31.7); this must be a lake on that river. Perhaps to be identified with the modern Dhadhar.“bhūtapubbaṁ, bhikkhave, aññataro puriso rājagahā nikkhamitvā ‘lokacintaṁ cintessāmī’ti yena sumāgadhā pokkharaṇī tenupasaṅkami; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdi lokacintaṁ cintento. *sumāgadhā → sumāgavā (bj)Then that person saw an army of four divisions enter a lotus stalk.Addasā kho, bhikkhave, so puriso sumāgadhāya pokkharaṇiyā tīre caturaṅginiṁ senaṁ bhisamuḷālaṁ pavisantaṁ. *caturaṅginiṁ senaṁ → pokkharaṇiyā caturaṅginiṁ senaṁ (bj); caturaṅginisenaṁ (mr) | bhisamuḷālaṁ → bhisamūḷālaṁ (pts1ed); bhisamūlālaṁ (mr)When he saw this he thought,Disvānassa etadahosi: ‘I’ve gone mad, really, I’ve lost my mind!‘ummattosmi nāmāhaṁ, vicetosmi nāmāhaṁ. I’m seeing things that don’t exist in the world.’Yaṁ loke natthi taṁ mayā diṭṭhan’ti.

Then that person entered the city and informed a large crowd,‘I’ve gone mad, really, I’ve lost my mind!I’m seeing things that don’t exist in the world.’

Atha kho so, bhikkhave, puriso nagaraṁ pavisitvā mahājanakāyassa ārocesi: ‘ummattosmi nāmāhaṁ, bhante, vicetosmi nāmāhaṁ, bhante. Yaṁ loke natthi taṁ mayā diṭṭhan’ti.

Then that person entered the city and informed a large crowd,Atha kho so, bhikkhave, puriso nagaraṁ pavisitvā mahājanakāyassa ārocesi: ‘I’ve gone mad, really, I’ve lost my mind!‘ummattosmi nāmāhaṁ, bhante, vicetosmi nāmāhaṁ, bhante. I’m seeing things that don’t exist in the world.’Yaṁ loke natthi taṁ mayā diṭṭhan’ti.

‘But how is it that you’re mad? How have you lost your mind?And what have you seen that doesn’t exist in the world?’

‘Kathaṁ pana tvaṁ, ambho purisa, ummatto kathaṁ viceto? Kiñca loke natthi yaṁ tayā diṭṭhan’ti?

‘But how is it that you’re mad? How have you lost your mind?‘Kathaṁ pana tvaṁ, ambho purisa, ummatto kathaṁ viceto? And what have you seen that doesn’t exist in the world?’Kiñca loke natthi yaṁ tayā diṭṭhan’ti?

‘Sirs, I left Rājagaha, thinking “I’ll speculate about the world.” I went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world.Then I saw an army of four divisions enter a lotus stalk.That’s why I’m mad, that’s why I’ve lost my mind.And that’s what I’ve seen that doesn’t exist in the world.’

‘Idhāhaṁ, bhante, rājagahā nikkhamitvā “lokacintaṁ cintessāmī”ti yena sumāgadhā pokkharaṇī tenupasaṅkamiṁ; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdiṁ lokacintaṁ cintento. Addasaṁ khvāhaṁ, bhante, sumāgadhāya pokkharaṇiyā tīre caturaṅginiṁ senaṁ bhisamuḷālaṁ pavisantaṁ. Evaṁ khvāhaṁ, bhante, ummatto evaṁ viceto. Idañca loke natthi yaṁ mayā diṭṭhan’ti.

‘Sirs, I left Rājagaha, thinking “I’ll speculate about the world.” I went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world.‘Idhāhaṁ, bhante, rājagahā nikkhamitvā “lokacintaṁ cintessāmī”ti yena sumāgadhā pokkharaṇī tenupasaṅkamiṁ; upasaṅkamitvā sumāgadhāya pokkharaṇiyā tīre nisīdiṁ lokacintaṁ cintento. Then I saw an army of four divisions enter a lotus stalk.Addasaṁ khvāhaṁ, bhante, sumāgadhāya pokkharaṇiyā tīre caturaṅginiṁ senaṁ bhisamuḷālaṁ pavisantaṁ. That’s why I’m mad, that’s why I’ve lost my mind.Evaṁ khvāhaṁ, bhante, ummatto evaṁ viceto. And that’s what I’ve seen that doesn’t exist in the world.’Idañca loke natthi yaṁ mayā diṭṭhan’ti.

‘Well, my man, you’re definitely mad, you’ve definitely lost your mind.And you’re seeing things that don’t exist in the world.’

‘Taggha tvaṁ, ambho purisa, ummatto taggha viceto. Idañca loke natthi yaṁ tayā diṭṭhan’ti.

‘Well, my man, you’re definitely mad, you’ve definitely lost your mind.‘Taggha tvaṁ, ambho purisa, ummatto taggha viceto. And you’re seeing things that don’t exist in the world.’Idañca loke natthi yaṁ tayā diṭṭhan’ti.

But what that person saw was in fact real, not unreal.Once upon a time, a battle was fought between the gods and the titans.In that battle the gods won and the titans lost.The defeated and terrified titans entered the citadel of the titans through the lotus stalk only to confuse the gods.*The titans and the gods are normally depicted as human-sized. The commentaries say they employed the Sambaru sorcery to escape the gods (SN 11.23:1.8).

Taṁ kho pana, bhikkhave, so puriso bhūtaṁyeva addasa, no abhūtaṁ. Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājiniṁsu. Parājitā ca kho, bhikkhave, asurā bhītā bhisamuḷālena asurapuraṁ pavisiṁsu devānaṁyeva mohayamānā.

But what that person saw was in fact real, not unreal.Taṁ kho pana, bhikkhave, so puriso bhūtaṁyeva addasa, no abhūtaṁ. Once upon a time, a battle was fought between the gods and the titans.Bhūtapubbaṁ, bhikkhave, devāsurasaṅgāmo samupabyūḷho ahosi. In that battle the gods won and the titans lost.Tasmiṁ kho pana, bhikkhave, saṅgāme devā jiniṁsu, asurā parājiniṁsu. The defeated and terrified titans entered the citadel of the titans through the lotus stalk only to confuse the gods.*The titans and the gods are normally depicted as human-sized. The commentaries say they employed the Sambaru sorcery to escape the gods (SN 11.23:1.8).Parājitā ca kho, bhikkhave, asurā bhītā bhisamuḷālena asurapuraṁ pavisiṁsu devānaṁyeva mohayamānā.

So mendicants, don’t speculate about the world.*The sequence of ideas is not really coherent: the Buddha has said that such speculation will drive you mad; then that the man was in fact not mad; then says this is a reason to not do it (the parallel at SA 407 is similar). It’s also unclear what his speculations had to do with the titans entering the lotus stalk: he just happened to be there when it happened. If, however, in his contemplations he fell into samādhi and had a truthful psychic vision, what exactly is the problem? The only issue, as far as the Sutta says, is not the speculation itself, but that oneself and others will think that you’re mad.For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.Why is that?Because those thoughts aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Tasmātiha, bhikkhave, mā lokacintaṁ cintetha: ‘sassato loko’ti vā ‘asassato loko’ti vā, ‘antavā loko’ti vā ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. Taṁ kissa hetu? Nesā, bhikkhave, cintā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.

So mendicants, don’t speculate about the world.*The sequence of ideas is not really coherent: the Buddha has said that such speculation will drive you mad; then that the man was in fact not mad; then says this is a reason to not do it (the parallel at SA 407 is similar). It’s also unclear what his speculations had to do with the titans entering the lotus stalk: he just happened to be there when it happened. If, however, in his contemplations he fell into samādhi and had a truthful psychic vision, what exactly is the problem? The only issue, as far as the Sutta says, is not the speculation itself, but that oneself and others will think that you’re mad.Tasmātiha, bhikkhave, mā lokacintaṁ cintetha: For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists.‘sassato loko’ti vā ‘asassato loko’ti vā, ‘antavā loko’ti vā ‘anantavā loko’ti vā, ‘taṁ jīvaṁ taṁ sarīran’ti vā ‘aññaṁ jīvaṁ aññaṁ sarīran’ti vā, ‘hoti tathāgato paraṁ maraṇā’ti vā ‘na hoti tathāgato paraṁ maraṇā’ti vā, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā’ti vā, ‘neva hoti na na hoti tathāgato paraṁ maraṇā’ti vā. Why is that?Taṁ kissa hetu? Because those thoughts aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.Nesā, bhikkhave, cintā atthasaṁhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṁvattati.

When you think something up, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.Why is that?Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

Cintentā kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti cinteyyātha …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti cinteyyātha. Taṁ kissa hetu? Esā, bhikkhave, cintā atthasaṁhitā esā ādibrahmacariyakā esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.

When you think something up, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.Cintentā kho tumhe, bhikkhave, ‘idaṁ dukkhan’ti cinteyyātha …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti cinteyyātha. Why is that?Taṁ kissa hetu? Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.Esā, bhikkhave, cintā atthasaṁhitā esā ādibrahmacariyakā esā nibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.