With Bhāradvāja the Farmer

So I have heard. 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 in the land of the Magadhans in the Southern Hills near the brahmin village of Ekanāḷa. Now at that time the brahmin Bhāradvāja the Farmer had harnessed around five hundred plows, it being the season for sowing. Then the Buddha robed up in the morning and, taking his bowl and robe, went to where Bhāradvāja the Farmer was working. Now at that time Bhāradvāja the Farmer was distributing food. Then the Buddha went to where the distribution was taking place and stood to one side.

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā magadhesu viharati dakkhiṇāgirismiṁ ekanāḷāyaṁ brāhmaṇagāme.*dakkhiṇāgirismiṁ → dakkhiṇagirismiṁ (mr)Tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami. Tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati. Atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi.

So I have heard. Evaṁ me sutaṁ—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 in the land of the Magadhans in the Southern Hills near the brahmin village of Ekanāḷa. ekaṁ samayaṁ bhagavā magadhesu viharati dakkhiṇāgirismiṁ ekanāḷāyaṁ brāhmaṇagāme.*dakkhiṇāgirismiṁ → dakkhiṇagirismiṁ (mr)Now at that time the brahmin Bhāradvāja the Farmer had harnessed around five hundred plows, it being the season for sowing. Tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle. Then the Buddha robed up in the morning and, taking his bowl and robe, went to where Bhāradvāja the Farmer was working. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami. Now at that time Bhāradvāja the Farmer was distributing food. Tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati. Then the Buddha went to where the distribution was taking place and stood to one side. Atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi.

Bhāradvāja the Farmer saw him standing for alms and said to him, “I plough and sow, ascetic, and then I eat. You too should plough and sow, then you may eat.”

Addasā kho kasibhāradvājo brāhmaṇo bhagavantaṁ piṇḍāya ṭhitaṁ. Disvāna bhagavantaṁ etadavoca: “ahaṁ kho, samaṇasamaṇaAsceta o contemplativo. Proviene de una raíz śram que significa desgastar o subyugar.Ver en el glosario, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmi. Tvampi, samaṇa, kasassu ca vapassu ca; kasitvā ca vapitvā ca bhuñjassū”ti.

Bhāradvāja the Farmer saw him standing for alms Addasā kho kasibhāradvājo brāhmaṇo bhagavantaṁ piṇḍāya ṭhitaṁ. and said to him, Disvāna bhagavantaṁ etadavoca: “I plough and sow, ascetic, and then I eat. “ahaṁ kho, samaṇasamaṇaAsceta o contemplativo. Proviene de una raíz śram que significa desgastar o subyugar.Ver en el glosario, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmi. You too should plough and sow, then you may eat.” Tvampi, samaṇa, kasassu ca vapassu ca; kasitvā ca vapitvā ca bhuñjassū”ti.

“I too plough and sow, brahmin, and then I eat.” “I don’t see the worthy Gotama with a yoke or plow or plowshare or goad or oxen, yet he says: ‘I too plough and sow, brahmin, and then I eat.’”

“Ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī”ti. “Na kho pana mayaṁ passāma bhoto gotamassa yugaṁ vā naṅgalaṁ vā phālaṁ vā pācanaṁ vā balībadde vā.*Na kho pana mayaṁ → na kho pana samaṇa (sya-all) | balībadde → balivadde (bj, pts-vp-pli1); balibaddhe (sya-all, csp1ed)Atha ca pana bhavaṁ gotamo evamāha: ‘ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī’”ti.

“I too plough and sow, brahmin, and then I eat.” “Ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī”ti. “I don’t see the worthy Gotama with a yoke or plow or plowshare or goad or oxen, yet he says: “Na kho pana mayaṁ passāma bhoto gotamassa yugaṁ vā naṅgalaṁ vā phālaṁ vā pācanaṁ vā balībadde vā.*Na kho pana mayaṁ → na kho pana samaṇa (sya-all) | balībadde → balivadde (bj, pts-vp-pli1); balibaddhe (sya-all, csp1ed)Atha ca pana bhavaṁ gotamo evamāha: ‘I too plough and sow, brahmin, and then I eat.’” ‘ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī’”ti.

Then Bhāradvāja the Farmer poured milk-rice in a large bronze cup and presented it to the Buddha: “May the worthy Gotama eat the milk-rice! The worthy one is a farmer. For the worthy Gotama does the farming that has freedom from death as its fruit.”

Atha kho kasibhāradvājo brāhmaṇo mahatiyā kaṁsapātiyā pāyasaṁ vaḍḍhetvā bhagavato upanāmesi:*pāyasaṁ → pāyāsaṁ (sabbattha)“bhuñjatu bhavaṁ gotamo pāyasaṁ. Kassako bhavaṁ; yañhi bhavaṁ gotamo amatapphalaṁ kasiṁ kasatī”ti.*amatapphalaṁ → amataphalaṁ (bj, pts-vp-pli1); amatapphalampi (sn7.11:1 [11. Kasibhāradvājasutta])

Then Bhāradvāja the Farmer poured milk-rice in a large bronze cup and presented it to the Buddha: Atha kho kasibhāradvājo brāhmaṇo mahatiyā kaṁsapātiyā pāyasaṁ vaḍḍhetvā bhagavato upanāmesi:*pāyasaṁ → pāyāsaṁ (sabbattha)“May the worthy Gotama eat the milk-rice! “bhuñjatu bhavaṁ gotamo pāyasaṁ. The worthy one is a farmer. Kassako bhavaṁ; For the worthy Gotama does the farming that has freedom from death as its fruit.” yañhi bhavaṁ gotamo amatapphalaṁ kasiṁ kasatī”ti.*amatapphalaṁ → amataphalaṁ (bj, pts-vp-pli1); amatapphalampi (sn7.11:1 [11. Kasibhāradvājasutta])

“Then, worthy Gotama, to whom should I give the milk-rice?” “Brahmin, I don’t see anyone in this 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, its gods and humans—who can properly digest this milk-rice, except for the Realized One or one of his disciples. Well then, brahmin, throw out the milk-rice where there is little that grows, or drop it into water that has no living creatures.”

“Atha kassa cāhaṁ, bho gotama, imaṁ pāyasaṁ dammī”ti? “Na khvāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa so pāyaso bhutto sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario pariṇāmaṁ gaccheyya, aññatra tathāgatassa vā tathāgatasāvakassa vā. Tena hi tvaṁ, brāhmaṇa, taṁ pāyasaṁ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.

“Then, worthy Gotama, to whom should I give the milk-rice?” “Atha kassa cāhaṁ, bho gotama, imaṁ pāyasaṁ dammī”ti? “Brahmin, I don’t see anyone in this 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, its gods and humans—who can properly digest this milk-rice, except for the Realized One or one of his disciples. “Na khvāhaṁ taṁ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa so pāyaso bhutto sammāsammāDe forma correcta, adecuada o bien orientada. En el Noble Sendero Óctuple indica que cada factor está alineado con el camino que conduce al cese de dukkha.Ver en el glosario pariṇāmaṁ gaccheyya, aññatra tathāgatassa vā tathāgatasāvakassa vā. Well then, brahmin, throw out the milk-rice where there is little that grows, or drop it into water that has no living creatures.” Tena hi tvaṁ, brāhmaṇa, taṁ pāyasaṁ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.

So Bhāradvāja the Farmer dropped the milk-rice in water that had no living creatures. And when the milk-rice was placed in the water, it sizzled and hissed, steaming and fuming. Suppose there was an iron cauldron that had been heated all day. If you placed it in the water, it would sizzle and hiss, steaming and fuming. In the same way, when the milk-rice was placed in the water, it sizzled and hissed, steaming and fuming.

Atha kho kasibhāradvājo brāhmaṇo taṁ pāyasaṁ appāṇake udake opilāpesi. Atha kho so pāyaso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.*sandhūpāyati sampadhūpāyati → saṁdhūmāyati sampadhumāyati (cck); saṁdhūmāyati sampadhūmāyati (sya1ed, sya2ed)Seyyathāpi nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario phālo divasaṁ santatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati;*divasaṁ santatto → divasasantatto (bj, sya-all, km, pts-vp-pli1)evamevaṁ so pāyaso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.

So Bhāradvāja the Farmer dropped the milk-rice in water that had no living creatures. Atha kho kasibhāradvājo brāhmaṇo taṁ pāyasaṁ appāṇake udake opilāpesi. And when the milk-rice was placed in the water, it sizzled and hissed, steaming and fuming. Atha kho so pāyaso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.*sandhūpāyati sampadhūpāyati → saṁdhūmāyati sampadhumāyati (cck); saṁdhūmāyati sampadhūmāyati (sya1ed, sya2ed)Suppose there was an iron cauldron that had been heated all day. If you placed it in the water, it would sizzle and hiss, steaming and fuming. Seyyathāpi nāmanāmaOriginalmente se refería a la función psicológica central de conceptualizar y nombrar cosas. Gradualmente evolucionó para abarcar todos los fenómenos mentales. En los suttas a veces se define como vedanā (sensación), saññā (percepción), cetanā (intención, volición), phassa (contacto sensorial), y manasikāra (atención, advertencia). Comparar con rūpa. En el Abhidhamma, nāma pasó a referirse a los componentes mentales de los cinco khandhas.Ver en el glosario phālo divasaṁ santatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati;*divasaṁ santatto → divasasantatto (bj, sya-all, km, pts-vp-pli1)In the same way, when the milk-rice was placed in the water, it sizzled and hissed, steaming and fuming. evamevaṁ so pāyaso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.

Then Bhāradvāja the Farmer, shocked and awestruck, went up to the Buddha, bowed down with his head at the Buddha’s feet, and said, “Excellent, worthy Gotama! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant 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. May I receive the going forth, the ordination in the worthy Gotama’s presence?”

Atha kho kasibhāradvājo brāhmaṇo saṁviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.*dakkhantī’ti → dakkhintīti (bj, km, pts-vp-pli1)Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca, labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

Then Bhāradvāja the Farmer, shocked and awestruck, went up to the Buddha, bowed down with his head at the Buddha’s feet, and said, Atha kho kasibhāradvājo brāhmaṇo saṁviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca: “Excellent, worthy Gotama! Excellent! “abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito.*dakkhantī’ti → dakkhintīti (bj, km, pts-vp-pli1)I go for refuge to the worthy Gotama, to the teaching, and to the mendicant 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. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca, May I receive the going forth, the ordination in the worthy Gotama’s presence?” labheyyāhaṁ bhoto gotamassa santike pabbajjaṁ, labheyyaṁ upasampadan”ti.

And Bhāradvāja the Farmer received the going forth, the ordination in the Buddha’s presence. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Bhāradvāja became one of the perfected.

Alattha kho kasibhāradvājo brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.*Aññataro ca → aññataro ca kho (bj, pts-vp-pli1); aññataro kho (sya-all, km, mr)

And Bhāradvāja the Farmer received the going forth, the ordination in the Buddha’s presence. Alattha kho kasibhāradvājo brāhmaṇo bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Not long after his ordination, Venerable Bhāradvāja, living alone, withdrawn, diligent, keen, and resolute, soon realized the supreme end of the spiritual path in this very life. He lived having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness. Acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññāabhiññāPoderes intuitivos que surgen de la práctica de la concentración: la capacidad de mostrar poderes psíquicos, clarividencia, clariaudiencia, la capacidad de conocer los pensamientos de otros, el recuerdo de vidas pasadas, y el conocimiento que destruye los contaminantes (ver āsava).Ver en el glosario sacchikatvā upasampajja vihāsi. He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. And Venerable Bhāradvāja became one of the perfected. Aññataro ca panāyasmā bhāradvājo arahataṁ ahosīti.*Aññataro ca → aññataro ca kho (bj, pts-vp-pli1); aññataro kho (sya-all, km, mr)