Speedy

“Great seer, I ask you, the Kinsman of the Sun,about seclusion and the state of peace.How, having seen, is a mendicant extinguished,not grasping anything in this world?”

“Pucchāmi taṁ ādiccabandhu, *ādiccabandhu → ādiccabandhuṁ (bj, sya-all, pts-vp-pli1)Vivekaṁ santipadañca mahesi; Kathaṁ disvā nibbāti bhikkhu, Anupādiyāno lokasmiṁ kiñci”.

“Great seer, I ask you, the Kinsman of the Sun,“Pucchāmi taṁ ādiccabandhu, *ādiccabandhu → ādiccabandhuṁ (bj, sya-all, pts-vp-pli1)about seclusion and the state of peace.Vivekaṁ santipadañca mahesi; How, having seen, is a mendicant extinguished,Kathaṁ disvā nibbāti bhikkhu, not grasping anything in this world?”Anupādiyāno lokasmiṁ kiñci”.

“They would cut off the idea, ‘I am the thinker’,”said 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,“which is the root of all judgments <j>that emerge from proliferation.*Reading mantā as an agent noun.Ever mindful, they would train to removeany internal cravings.

“Mūlaṁ papañcasaṅkhāya, (iti bhagavā) Mantā asmīti sabbamuparundhe; *sabbamuparundhe → sabbamuparuddhe (sya-all, mr)Yā kāci taṇhā ajjhattaṁ, Tāsaṁ vinayā sadā sato sikkhe. *vinayā → vinayāya (?)

“They would cut off the idea, ‘I am the thinker’,”“Mūlaṁ papañcasaṅkhāya, said the Buddha,(iti bhagavā) “which is the root of all judgments <j>that emerge from proliferation.*Reading mantā as an agent noun.Mantā asmīti sabbamuparundhe; *sabbamuparundhe → sabbamuparuddhe (sya-all, mr)Ever mindful, they would train to removeYā kāci taṇhā ajjhattaṁ, any internal cravings.Tāsaṁ vinayā sadā sato sikkhe. *vinayā → vinayāya (?)

Regardless of what things they know,whether internal or external,they wouldn’t be proud because of that,for that is not quenching, say the good.

Yaṁ kiñci dhammamabhijaññā, Ajjhattaṁ atha vāpi bahiddhā; Na tena thāmaṁ kubbetha, *thāmaṁ → mānaṁ (bj, mr)Na hi sā nibbuti sataṁ vuttā.

Regardless of what things they know,Yaṁ kiñci dhammamabhijaññā, whether internal or external,Ajjhattaṁ atha vāpi bahiddhā; they wouldn’t be proud because of that,Na tena thāmaṁ kubbetha, *thāmaṁ → mānaṁ (bj, mr)for that is not quenching, say the good.Na hi sā nibbuti sataṁ vuttā.

They wouldn’t let that make them conceited,thinking themselves better or worse or alike.When questioned in many ways,*Reading puṭṭho as per variants.they wouldn’t keep justifying themselves.*Compare vikappayeyya at Snp 4.4:6.4 and Snp 4.5:7.4.

Seyyo na tena maññeyya, Nīceyyo atha vāpi sarikkho; Phuṭṭho anekarūpehi, *Phuṭṭho → puṭṭho (sya-all, pts-vp-pli1, mr)Nātumānaṁ vikappayaṁ tiṭṭhe.

They wouldn’t let that make them conceited,Seyyo na tena maññeyya, thinking themselves better or worse or alike.Nīceyyo atha vāpi sarikkho; When questioned in many ways,*Reading puṭṭho as per variants.Phuṭṭho anekarūpehi, *Phuṭṭho → puṭṭho (sya-all, pts-vp-pli1, mr)they wouldn’t keep justifying themselves.*Compare vikappayeyya at Snp 4.4:6.4 and Snp 4.5:7.4.Nātumānaṁ vikappayaṁ tiṭṭhe.

A mendicant would find peace inside themselves,and not seek peace from another.For one at peace inside themselves,there’s no picking up, whence putting down?

Ajjhattamevupasame, Na aññato bhikkhu santimeseyya; Ajjhattaṁ upasantassa, Natthi attā kuto nirattā vā.

A mendicant would find peace inside themselves,Ajjhattamevupasame, and not seek peace from another.Na aññato bhikkhu santimeseyya; For one at peace inside themselves,Ajjhattaṁ upasantassa, there’s no picking up, whence putting down?Natthi attā kuto nirattā vā.

Just as, in the middle of the ocean,no waves arise, it stays still;so too one unstirred is still—a mendicant would make <j>no pretension regarding anything.”

Majjhe yathā samuddassa, Ūmi no jāyatī ṭhito hoti; Evaṁ ṭhito anejassa, Ussadaṁ bhikkhu na kareyya kuhiñci”.

Just as, in the middle of the ocean,Majjhe yathā samuddassa, no waves arise, it stays still;Ūmi no jāyatī ṭhito hoti; so too one unstirred is still—Evaṁ ṭhito anejassa, a mendicant would make <j>no pretension regarding anything.”Ussadaṁ bhikkhu na kareyya kuhiñci”.

“He whose eyes are open has explainedthe truth he witnessed, <j>where adversities are removed.Please now speak of the practice, sir,the monastic code and immersion in samādhisamādhiConcentración o estabilidad unificada de la mente. En meditación, samādhi reúne y estabiliza la atención sobre un objeto hasta distintos grados de profundidad, pudiendo culminar en jhāna. Es uno de los cinco indriya, una de las cinco fuerzas, uno de los siete bojjhaṅgas y el octavo factor del Noble Sendero Óctuple.Ver en el glosario.”

“Akittayī vivaṭacakkhu, Sakkhidhammaṁ parissayavinayaṁ; Paṭipadaṁ vadehi bhaddante, Pātimokkhaṁ atha vāpi samādhiṁ”.

“He whose eyes are open has explained“Akittayī vivaṭacakkhu, the truth he witnessed, <j>where adversities are removed.Sakkhidhammaṁ parissayavinayaṁ; Please now speak of the practice, sir,Paṭipadaṁ vadehi bhaddante, the monastic code and immersion in samādhi.”Pātimokkhaṁ atha vāpi samādhiṁ”.

“With eyes not wanton,they’d turn their ears from village gossip.They wouldn’t be greedy for flavors,nor possessive about anything in the world.

“Cakkhūhi neva lolassa, Gāmakathāya āvaraye sotaṁ; Rase ca nānugijjheyya, Na ca mamāyetha kiñci lokasmiṁ.

“With eyes not wanton,“Cakkhūhi neva lolassa, they’d turn their ears from village gossip.Gāmakathāya āvaraye sotaṁ; They wouldn’t be greedy for flavors,Rase ca nānugijjheyya, nor possessive about anything in the world.Na ca mamāyetha kiñci lokasmiṁ.

Though struck by contacts,a mendicant would not lament at all.They wouldn’t pray for another life,nor tremble in the face of dangers.

Phassena yadā phuṭṭhassa, Paridevaṁ bhikkhu na kareyya kuhiñci; Bhavañca nābhijappeyya, Bheravesu ca na sampavedheyya.

Though struck by contacts,Phassena yadā phuṭṭhassa, a mendicant would not lament at all.Paridevaṁ bhikkhu na kareyya kuhiñci; They wouldn’t pray for another life,Bhavañca nābhijappeyya, nor tremble in the face of dangers.Bheravesu ca na sampavedheyya.

When they receive food and drink,edibles and clothes,they wouldn’t store them up,nor worry about not getting them.

Annānamatho pānānaṁ, Khādanīyānaṁ athopi vatthānaṁ; *Khādanīyānaṁ athopi → khādanīyānamathopi (mnd14:119 [Tuvaṭakasuttaniddesa])Laddhā na sannidhiṁ kayirā, Na ca parittase tāni alabhamāno.

When they receive food and drink,Annānamatho pānānaṁ, edibles and clothes,Khādanīyānaṁ athopi vatthānaṁ; *Khādanīyānaṁ athopi → khādanīyānamathopi (mnd14:119 [Tuvaṭakasuttaniddesa])they wouldn’t store them up,Laddhā na sannidhiṁ kayirā, nor worry about not getting them.Na ca parittase tāni alabhamāno.

Meditative, not footloose,they’d avoid remorse and not be negligent.Then a mendicant would stayin quiet places to sit and rest.

Jhāyī na pādalolassa, Virame kukkuccā nappamajjeyya; Athāsanesu sayanesu, Appasaddesu bhikkhu vihareyya.

Meditative, not footloose,Jhāyī na pādalolassa, they’d avoid remorse and not be negligent.Virame kukkuccā nappamajjeyya; Then a mendicant would stayAthāsanesu sayanesu, in quiet places to sit and rest.Appasaddesu bhikkhu vihareyya.

They wouldn’t take much sleep,but, being keen, <j>would apply themselves to wakefulness.They’d give up sloth, illusion, mirth, and play,and sex and ornamentation.

Niddaṁ na bahulīkareyya, Jāgariyaṁ bhajeyya ātāpī; Tandiṁ māyaṁ hassaṁ khiḍḍaṁ, Methunaṁ vippajahe savibhūsaṁ.

They wouldn’t take much sleep,Niddaṁ na bahulīkareyya, but, being keen, <j>would apply themselves to wakefulness.Jāgariyaṁ bhajeyya ātāpī; They’d give up sloth, illusion, mirth, and play,Tandiṁ māyaṁ hassaṁ khiḍḍaṁ, and sex and ornamentation.Methunaṁ vippajahe savibhūsaṁ.

They wouldn’t cast Artharvaṇa spells, <j>interpret dreams*This is the only mention in the early Pali texts of the collection later known as the Arthavaveda. Niddesa explains it as casting harmful spells.or omens, or practice astrology.My followers would not study ominous animal cries,*Viruta is deciphering the cries of animals, especially those that are abnormal or out of place (Bṛhatsaṁhitā 88). It is similar to migacakka at DN 1:1.21.2. | Gabbhakaraṇaṁ, here as in DN 1:1.26.2, is explained by Niddesa and commentary as the treatment of an impacted fetus to ease a difficult delivery.work as a doctor, or treat an impacted fetus.

Āthabbaṇaṁ supinaṁ lakkhaṇaṁ, No vidahe athopi nakkhattaṁ; Virutañca gabbhakaraṇaṁ, Tikicchaṁ māmako na seveyya.

They wouldn’t cast Artharvaṇa spells, <j>interpret dreams*This is the only mention in the early Pali texts of the collection later known as the Arthavaveda. Niddesa explains it as casting harmful spells.Āthabbaṇaṁ supinaṁ lakkhaṇaṁ, or omens, or practice astrology.No vidahe athopi nakkhattaṁ; My followers would not study ominous animal cries,*Viruta is deciphering the cries of animals, especially those that are abnormal or out of place (Bṛhatsaṁhitā 88). It is similar to migacakka at DN 1:1.21.2. | Gabbhakaraṇaṁ, here as in DN 1:1.26.2, is explained by Niddesa and commentary as the treatment of an impacted fetus to ease a difficult delivery.Virutañca gabbhakaraṇaṁ, work as a doctor, or treat an impacted fetus.Tikicchaṁ māmako na seveyya.

Not shaken by criticism,a mendicant would not gloat when praised.They’d cast aside greed and stinginess,anger, and slander.

Nindāya nappavedheyya, Na uṇṇameyya pasaṁsito bhikkhu; Lobhaṁ saha macchariyena, Kodhaṁ pesuṇiyañca panudeyya.

Not shaken by criticism,Nindāya nappavedheyya, a mendicant would not gloat when praised.Na uṇṇameyya pasaṁsito bhikkhu; They’d cast aside greed and stinginess,Lobhaṁ saha macchariyena, anger, and slander.Kodhaṁ pesuṇiyañca panudeyya.

They’d not stand for buying and selling;a mendicant would not speak ill at all.They wouldn’t linger in the village,nor cajole people from desire for profit.

Kayavikkaye na tiṭṭheyya, Upavādaṁ bhikkhu na kareyya kuhiñci; Gāme ca nābhisajjeyya, Lābhakamyā janaṁ na lapayeyya.

They’d not stand for buying and selling;Kayavikkaye na tiṭṭheyya, a mendicant would not speak ill at all.Upavādaṁ bhikkhu na kareyya kuhiñci; They wouldn’t linger in the village,Gāme ca nābhisajjeyya, nor cajole people from desire for profit.Lābhakamyā janaṁ na lapayeyya.

A mendicant would be no boaster,nor would they speak suggestively.They wouldn’t train in impudence,nor speak argumentatively.

Na ca katthitā siyā bhikkhu, Na ca vācaṁ payuttaṁ bhāseyya; Pāgabbhiyaṁ na sikkheyya, Kathaṁ viggāhikaṁ na kathayeyya.

A mendicant would be no boaster,Na ca katthitā siyā bhikkhu, nor would they speak suggestively.Na ca vācaṁ payuttaṁ bhāseyya; They wouldn’t train in impudence,Pāgabbhiyaṁ na sikkheyya, nor speak argumentatively.Kathaṁ viggāhikaṁ na kathayeyya.

They wouldn’t be led into lying,nor be deliberately devious.And they’d never look down on anotherbecause of livelihood, wisdom, or precepts and vows.

Mosavajje na nīyetha, *nīyetha → niyyetha (bj, sya-all mnd14:201 [Tuvaṭakasuttaniddesa])Sampajāno saṭhāni na kayirā; Atha jīvitena paññāya, Sīlabbatena nāññamatimaññe.

They wouldn’t be led into lying,Mosavajje na nīyetha, *nīyetha → niyyetha (bj, sya-all mnd14:201 [Tuvaṭakasuttaniddesa])nor be deliberately devious.Sampajāno saṭhāni na kayirā; And they’d never look down on anotherAtha jīvitena paññāya, because of livelihood, wisdom, or precepts and vows.Sīlabbatena nāññamatimaññe.

Though provoked from hearing much talkfrom ascetics saying all different things,*The MS reading seems unlikely to me, these are not usually paired. More likely it’s an example of the Aṭṭhakavagga idiom where puthu refers to all the many different things said by ascetics.they wouldn’t react harshly,for the virtuous do not retaliate.

Sutvā rusito bahuṁ vācaṁ, Samaṇānaṁ vā puthujanānaṁ; *Samaṇānaṁ vā puthujanānaṁ → samaṇānaṁ puthuvacanānaṁ (bj, sya-all, pts-vp-pli1)Pharusena ne na paṭivajjā, Na hi santo paṭisenikaronti.

Though provoked from hearing much talkSutvā rusito bahuṁ vācaṁ, from ascetics saying all different things,*The MS reading seems unlikely to me, these are not usually paired. More likely it’s an example of the Aṭṭhakavagga idiom where puthu refers to all the many different things said by ascetics.Samaṇānaṁ vā puthujanānaṁ; *Samaṇānaṁ vā puthujanānaṁ → samaṇānaṁ puthuvacanānaṁ (bj, sya-all, pts-vp-pli1)they wouldn’t react harshly,Pharusena ne na paṭivajjā, for the virtuous do not retaliate.Na hi santo paṭisenikaronti.

Having understood this teaching,inquiring, a mendicant would always train mindfully.Knowing quenching as peace,they’d not be negligent in Gotama’s bidding.

Etañca dhammamaññāya, Vicinaṁ bhikkhu sadā sato sikkhe; Santīti nibbutiṁ ñatvā, Sāsane gotamassa na pamajjeyya. *na pamajjeyya → nappamajjeyya (bj, sya-all mnd14:214 [Tuvaṭakasuttaniddesa])

Having understood this teaching,Etañca dhammamaññāya, inquiring, a mendicant would always train mindfully.Vicinaṁ bhikkhu sadā sato sikkhe; Knowing quenching as peace,Santīti nibbutiṁ ñatvā, they’d not be negligent in Gotama’s bidding.Sāsane gotamassa na pamajjeyya. *na pamajjeyya → nappamajjeyya (bj, sya-all mnd14:214 [Tuvaṭakasuttaniddesa])

For he is the vanquisher, the unvanquished,seer of the truth as witness, not by hearsay—that’s why, being diligent, they would always trainrespectfully in the Buddha’s teaching.”

Abhibhū hi so anabhibhūto, Sakkhidhammamanītihamadassī; Tasmā hi tassa bhagavato sāsane, Appamatto sadā namassamanusikkhe”ti.

For he is the vanquisher, the unvanquished,Abhibhū hi so anabhibhūto, seer of the truth as witness, not by hearsay—Sakkhidhammamanītihamadassī; that’s why, being diligent, they would always trainTasmā hi tassa bhagavato sāsane, respectfully in the Buddha’s teaching.”Appamatto sadā namassamanusikkhe”ti.