Putrefaction

“The good eat properly obtainedmillet, wild grains, broomcorn,greens, tubers, and squashes.They don’t lie to get what they want.

“Sāmākaciṅgūlakacīnakāni ca, Pattapphalaṁ mūlaphalaṁ gavipphalaṁ; Dhammena laddhaṁ satamasnamānā, *satamasnamānā → satamasamānā (si); satamassamānā (sya-all, km); satam añhamānā (pts-vp-pli1)Na kāmakāmā alikaṁ bhaṇanti.

“The good eat properly obtained“Sāmākaciṅgūlakacīnakāni ca, millet, wild grains, broomcorn,Pattapphalaṁ mūlaphalaṁ gavipphalaṁ; greens, tubers, and squashes.Dhammena laddhaṁ satamasnamānā, *satamasnamānā → satamasamānā (si); satamassamānā (sya-all, km); satam añhamānā (pts-vp-pli1)They don’t lie to get what they want.Na kāmakāmā alikaṁ bhaṇanti.

But when you eat delicious food,nicely cooked and prepared, and offered by others,*Dinnaṁ and payataṁ are synonyms.enjoying a dish of fine rice,Kassapa, you eat putrefaction.*“Putrefaction” (āmagandha) was to be shunned by Jain ascetics (Ācaraṅgasūtra 1.5.1.10.15: savv’ āmagandhaṁ parinnāya nirāmagandhe parivvae.)

Yadasnamāno sukataṁ suniṭṭhitaṁ, Parehi dinnaṁ payataṁ paṇītaṁ; *naṁ → taṁ (si, pts-vp-pli1)Sālīnamannaṁ paribhuñjamāno, So bhuñjasī kassapa āmagandhaṁ.

But when you eat delicious food,Yadasnamāno sukataṁ suniṭṭhitaṁ, nicely cooked and prepared, and offered by others,*Dinnaṁ and payataṁ are synonyms.Parehi dinnaṁ payataṁ paṇītaṁ; *naṁ → taṁ (si, pts-vp-pli1)enjoying a dish of fine rice,Sālīnamannaṁ paribhuñjamāno, Kassapa, you eat putrefaction.*“Putrefaction” (āmagandha) was to be shunned by Jain ascetics (Ācaraṅgasūtra 1.5.1.10.15: savv’ āmagandhaṁ parinnāya nirāmagandhe parivvae.)So bhuñjasī kassapa āmagandhaṁ.

‘Putrefaction is not appropriate for me’—so you said, O brahmin only by kin.Yet here you are enjoying a dish of fine rice,well prepared with the flesh of fowl.*(Su)saṅkhata is routinely employed by the Vedas for the food “prepared” for the sacrifice (Śatapatha Brāhmaṇa 1.1.4.10).I’m asking you this, Kassapa:what do you take to be putrefaction?”

Na āmagandho mama kappatīti, Icceva tvaṁ bhāsasi brahmabandhu; Sālīnamannaṁ paribhuñjamāno, Sakuntamaṁsehi susaṅkhatehi; Pucchāmi taṁ kassapa etamatthaṁ, Kathaṁpakāro tava āmagandho”.

‘Putrefaction is not appropriate for me’—Na āmagandho mama kappatīti, so you said, O brahmin only by kin.Icceva tvaṁ bhāsasi brahmabandhu; Yet here you are enjoying a dish of fine rice,Sālīnamannaṁ paribhuñjamāno, well prepared with the flesh of fowl.*(Su)saṅkhata is routinely employed by the Vedas for the food “prepared” for the sacrifice (Śatapatha Brāhmaṇa 1.1.4.10).Sakuntamaṁsehi susaṅkhatehi; I’m asking you this, Kassapa:Pucchāmi taṁ kassapa etamatthaṁ, what do you take to be putrefaction?”Kathaṁpakāro tava āmagandho”.

“Killing creatures, mutilation, murder, abduction;stealing, lying, cheating and fraud,learning crooked spells, adultery:*Read kujja.this is putrefaction, not eating meat.

“Pāṇātipāto vadhachedabandhanaṁ, Theyyaṁ musāvādo nikativañcanāni ca; Ajjhenakuttaṁ paradārasevanā, *Ajjhenakuttaṁ → ajjhenakujjhaṁ (bj); ajjhenakujjaṁ (si, pts-vp-pli1)Esāmagandho na hi maṁsabhojanaṁ.

“Killing creatures, mutilation, murder, abduction;“Pāṇātipāto vadhachedabandhanaṁ, stealing, lying, cheating and fraud,Theyyaṁ musāvādo nikativañcanāni ca; learning crooked spells, adultery:*Read kujja.Ajjhenakuttaṁ paradārasevanā, *Ajjhenakuttaṁ → ajjhenakujjhaṁ (bj); ajjhenakujjaṁ (si, pts-vp-pli1)this is putrefaction, not eating meat.Esāmagandho na hi maṁsabhojanaṁ.

People here with unbridled sensuality,greedy for tastes, mixed up in impurity,nihilists, immoral, intractable:this is putrefaction, not eating meat.

Ye idha kāmesu asaññatā janā, Rasesu giddhā asucibhāvamassitā; *asucibhāvamassitā → asucīkamissitā (bj, km, pts-vp-pli1); asucīkamissatā (sya-all)Natthikadiṭṭhī visamā durannayā, Esāmagandho na hi maṁsabhojanaṁ.

People here with unbridled sensuality,Ye idha kāmesu asaññatā janā, greedy for tastes, mixed up in impurity,Rasesu giddhā asucibhāvamassitā; *asucibhāvamassitā → asucīkamissitā (bj, km, pts-vp-pli1); asucīkamissatā (sya-all)nihilists, immoral, intractable:Natthikadiṭṭhī visamā durannayā, this is putrefaction, not eating meat.Esāmagandho na hi maṁsabhojanaṁ.

Tough, callous calumniators,pitiless and arrogant betrayers of friends,misers who never give anything:this is putrefaction, not eating meat.

Ye lūkhasā dāruṇā piṭṭhimaṁsikā, *piṭṭhimaṁsikā → … dāruṇa … (sya-all); ye lūkharasā dāruṇā parapiṭṭhimaṁsikā (mr)Mittadduno nikkaruṇātimānino; Adānasīlā na ca denti kassaci, Esāmagandho na hi maṁsabhojanaṁ.

Tough, callous calumniators,Ye lūkhasā dāruṇā piṭṭhimaṁsikā, *piṭṭhimaṁsikā → … dāruṇa … (sya-all); ye lūkharasā dāruṇā parapiṭṭhimaṁsikā (mr)pitiless and arrogant betrayers of friends,Mittadduno nikkaruṇātimānino; misers who never give anything:Adānasīlā na ca denti kassaci, this is putrefaction, not eating meat.Esāmagandho na hi maṁsabhojanaṁ.

Anger, vanity, obstinacy, contrariness,deceit, jealousy, boastfulness,haughtiness, intimacy with the wicked:*Here asabbhi is instrumental of asanta, “wicked person”.this is putrefaction, not eating meat.

Kodho mado thambho paccupaṭṭhāpanā, *paccupaṭṭhāpanā → paccuṭṭhāpanā ca (bj, sya-all, pts-vp-pli1)Māyā usūyā bhassasamussayo ca; Mānātimāno ca asabbhi santhavo, Esāmagandho na hi maṁsabhojanaṁ.

Anger, vanity, obstinacy, contrariness,Kodho mado thambho paccupaṭṭhāpanā, *paccupaṭṭhāpanā → paccuṭṭhāpanā ca (bj, sya-all, pts-vp-pli1)deceit, jealousy, boastfulness,Māyā usūyā bhassasamussayo ca; haughtiness, intimacy with the wicked:*Here asabbhi is instrumental of asanta, “wicked person”.Mānātimāno ca asabbhi santhavo, this is putrefaction, not eating meat.Esāmagandho na hi maṁsabhojanaṁ.

The ill-behaved, debt-evaders, informants,business cheats and con-artists,vile men committing sin:this is putrefaction, not eating meat.

Ye pāpasīlā iṇaghātasūcakā, Vohārakūṭā idha pāṭirūpikā; *pāṭirūpikā → pātirūpikā (si)Narādhamā yedha karonti kibbisaṁ, Esāmagandho na hi maṁsabhojanaṁ.

The ill-behaved, debt-evaders, informants,Ye pāpasīlā iṇaghātasūcakā, business cheats and con-artists,Vohārakūṭā idha pāṭirūpikā; *pāṭirūpikā → pātirūpikā (si)vile men committing sin:Narādhamā yedha karonti kibbisaṁ, this is putrefaction, not eating meat.Esāmagandho na hi maṁsabhojanaṁ.

People here who can’t stop harming living creatures,taking from others, intent on hurting,immoral, cruel, harsh, lacking regard for others:this is putrefaction, not eating meat.

Ye idha pāṇesu asaññatā janā, Paresamādāya vihesamuyyutā; Dussīlaluddā pharusā anādarā, Esāmagandho na hi maṁsabhojanaṁ.

People here who can’t stop harming living creatures,Ye idha pāṇesu asaññatā janā, taking from others, intent on hurting,Paresamādāya vihesamuyyutā; immoral, cruel, harsh, lacking regard for others:Dussīlaluddā pharusā anādarā, this is putrefaction, not eating meat.Esāmagandho na hi maṁsabhojanaṁ.

Greedy, hostile, aggressive to others,and addicted to evil—<j>those beings pass into darkness,falling headlong into hell:this is putrefaction, not eating meat.

Etesu giddhā viruddhātipātino, Niccuyyutā pecca tamaṁ vajanti ye; Patanti sattā nirayaṁ avaṁsirā, Esāmagandho na hi maṁsabhojanaṁ.

Greedy, hostile, aggressive to others,Etesu giddhā viruddhātipātino, and addicted to evil—<j>those beings pass into darkness,Niccuyyutā pecca tamaṁ vajanti ye; falling headlong into hell:Patanti sattā nirayaṁ avaṁsirā, this is putrefaction, not eating meat.Esāmagandho na hi maṁsabhojanaṁ.

Not fish or flesh or fasting,nudity or baldness, or dreadlocks or dirt,not rough hides or serving the sacred flame,or the many endless mortifications in the world,*The split compound amaraṁ tapaṁ occurs at SN 4.1:5.2 and Thag 3.1:1.4, while here we have amarā bahū tapā. The commentary explains that amara here is “immortality”, and the phrase means “fervent mortification aimed at immortality”. However, I find this unconvincing, one reason being that amara is an adjective (and thus must be glossed with an abstract noun in dative, amarabhāvatthāya). It is simpler to assume Pali has an idiomatic sense of amara as “endless”, which occurs here, in the phrase amarāvikkhepa (DN 1:2.23.1), and in the Niddesa’s amarāvitakka (Cnd 12:6.1). Then amarā and bahū are synonyms. I cannot find any use in Sanskrit that parallels this, but amara is noted by Edgerton in Buddhist Hybrid Sanskrit as “a high number”.not hymns or oblations, <j>sacrifices or seasonal observances,will cleanse a mortal not free of doubt.

Na macchamaṁsānamanāsakattaṁ, *Na macchamaṁsānamanāsakattaṁ → na macchamaṁsaṁ na anāsakattaṁ (bj); na macchamaṁsaṁ nānāsakattaṁ (sya-all, pts-vp-pli1, mr)Na naggiyaṁ na muṇḍiyaṁ jaṭājallaṁ; Kharājināni nāggihuttassupasevanā, Ye vāpi loke amarā bahū tapā; Mantāhutī yaññamutūpasevanā, Sodhenti maccaṁ avitiṇṇakaṅkhaṁ.

Not fish or flesh or fasting,Na macchamaṁsānamanāsakattaṁ, *Na macchamaṁsānamanāsakattaṁ → na macchamaṁsaṁ na anāsakattaṁ (bj); na macchamaṁsaṁ nānāsakattaṁ (sya-all, pts-vp-pli1, mr)nudity or baldness, or dreadlocks or dirt,Na naggiyaṁ na muṇḍiyaṁ jaṭājallaṁ; not rough hides or serving the sacred flame,Kharājināni nāggihuttassupasevanā, or the many endless mortifications in the world,*The split compound amaraṁ tapaṁ occurs at SN 4.1:5.2 and Thag 3.1:1.4, while here we have amarā bahū tapā. The commentary explains that amara here is “immortality”, and the phrase means “fervent mortification aimed at immortality”. However, I find this unconvincing, one reason being that amara is an adjective (and thus must be glossed with an abstract noun in dative, amarabhāvatthāya). It is simpler to assume Pali has an idiomatic sense of amara as “endless”, which occurs here, in the phrase amarāvikkhepa (DN 1:2.23.1), and in the Niddesa’s amarāvitakka (Cnd 12:6.1). Then amarā and bahū are synonyms. I cannot find any use in Sanskrit that parallels this, but amara is noted by Edgerton in Buddhist Hybrid Sanskrit as “a high number”.Ye vāpi loke amarā bahū tapā; not hymns or oblations, <j>sacrifices or seasonal observances,Mantāhutī yaññamutūpasevanā, will cleanse a mortal not free of doubt.Sodhenti maccaṁ avitiṇṇakaṅkhaṁ.

Guarding the streams of sense impressions, <j>wander with faculties conquered,*Read vidita (“understood”), as variant vijita (“conquered”) is not supported by the commentary.standing on the teaching, delighting in sincerity and tenderness.The wise have slipped their chains <j>and given up all suffering;they don’t cling to the seen and the heard.”

Sotesu gutto viditindriyo care, *Sotesu → yo tesu (sya-all, mr)Dhamme ṭhito ajjavamaddave rato; Saṅgātigo sabbadukkhappahīno, Na lippati diṭṭhasutesu dhīro”. *Na lippati → na limpati (sya-all, km, mr)

Guarding the streams of sense impressions, <j>wander with faculties conquered,*Read vidita (“understood”), as variant vijita (“conquered”) is not supported by the commentary.Sotesu gutto viditindriyo care, *Sotesu → yo tesu (sya-all, mr)standing on the teaching, delighting in sincerity and tenderness.Dhamme ṭhito ajjavamaddave rato; The wise have slipped their chains <j>and given up all suffering;Saṅgātigo sabbadukkhappahīno, they don’t cling to the seen and the heard.”Na lippati diṭṭhasutesu dhīro”. *Na lippati → na limpati (sya-all, km, mr)

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 explained this matter to him <j>again and again,*The concluding verses identify the “Kassapa” of the poem as the Buddha Kassapa of the past. The commentary says this was added at the Council.until the master of hymns understood it.It was illustrated with colorful versesby the sage free of putrefaction, <j>unattached, hard to trace.

Iccetamatthaṁ bhagavā punappunaṁ, Akkhāsi naṁ vedayi mantapāragū; Citrāhi gāthāhi munī pakāsayi, Nirāmagandho asito durannayo.

The Buddha explained this matter to him <j>again and again,*The concluding verses identify the “Kassapa” of the poem as the Buddha Kassapa of the past. The commentary says this was added at the Council.Iccetamatthaṁ bhagavā punappunaṁ, until the master of hymns understood it.Akkhāsi naṁ vedayi mantapāragū; It was illustrated with colorful versesCitrāhi gāthāhi munī pakāsayi, by the sage free of putrefaction, <j>unattached, hard to trace.Nirāmagandho asito durannayo.

Having heard the fine words of the Buddha,that are free of putrefaction, <j>casting aside all suffering;humbled, he bowed to the Realized One,and right away begged to go forth.

Sutvāna buddhassa subhāsitaṁ padaṁ, Nirāmagandhaṁ sabbadukkhappanūdanaṁ; Nīcamano vandi tathāgatassa, Tattheva pabbajjamarocayitthāti.

Having heard the fine words of the Buddha,Sutvāna buddhassa subhāsitaṁ padaṁ, that are free of putrefaction, <j>casting aside all suffering;Nirāmagandhaṁ sabbadukkhappanūdanaṁ; humbled, he bowed to the Realized One,Nīcamano vandi tathāgatassa, and right away begged to go forth.Tattheva pabbajjamarocayitthāti.