With Tissametteyya

“When someone indulges in sex,”said Venerable Tissametteyya,“tell us, good fellow: what trouble befalls them?After hearing your instruction,we shall train in seclusion.”

“Methunamanuyuttassa, (iccāyasmā tisso metteyyo) Vighātaṁ brūhi mārisa; Sutvāna tava sāsanaṁ, Viveke sikkhissāmase”.

“When someone indulges in sex,”“Methunamanuyuttassa, said Venerable Tissametteyya,(iccāyasmā tisso metteyyo) “tell us, good fellow: what trouble befalls them?Vighātaṁ brūhi mārisa; After hearing your instruction,Sutvāna tava sāsanaṁ, we shall train in seclusion.”Viveke sikkhissāmase”.

“When someone indulges in sex,”replied 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,“they forget their instructionsand go the wrong way—that is something ignoble in them.

“Methunamanuyuttassa, (metteyyāti bhagavā) Mussate vāpi sāsanaṁ; Micchā ca paṭipajjati, Etaṁ tasmiṁ anāriyaṁ.

“When someone indulges in sex,”“Methunamanuyuttassa, replied the Buddha,(metteyyāti bhagavā) “they forget their instructionsMussate vāpi sāsanaṁ; and go the wrong way—Micchā ca paṭipajjati, that is something ignoble in them.Etaṁ tasmiṁ anāriyaṁ.

Someone who formerly lived aloneand then resorts to sexis like a chariot careening off-track;in the world they call them a low, ordinary person.

Eko pubbe caritvāna, methunaṁ yo nisevati; Yānaṁ bhantaṁva taṁ loke, hīnamāhu puthujjanaṁ.

Someone who formerly lived aloneEko pubbe caritvāna, and then resorts to sexmethunaṁ yo nisevati; is like a chariot careening off-track;Yānaṁ bhantaṁva taṁ loke, in the world they call them a low, ordinary person.hīnamāhu puthujjanaṁ.

Their former fame and reputationalso fall away.Seeing this, they’d trainto give up sex.

Yaso kitti ca yā pubbe, hāyate vāpi tassa sā; Etampi disvā sikkhetha, methunaṁ vippahātave.

Their former fame and reputationYaso kitti ca yā pubbe, also fall away.hāyate vāpi tassa sā; Seeing this, they’d trainEtampi disvā sikkhetha, to give up sex.methunaṁ vippahātave.

Oppressed by thoughts,they brood like a wretch.When they hear what others are saying,that sort is embarrassed.

Saṅkappehi pareto so, kapaṇo viya jhāyati; Sutvā paresaṁ nigghosaṁ, maṅku hoti tathāvidho.

Oppressed by thoughts,Saṅkappehi pareto so, they brood like a wretch.kapaṇo viya jhāyati; When they hear what others are saying,Sutvā paresaṁ nigghosaṁ, that sort is embarrassed.maṅku hoti tathāvidho.

Then they lash out with verbal daggerswhen reproached by others.This is their great blind spot;*Gedha is also at AN 5.103:3.2, where the sense is not “entanglement” but “cover from sight”. See Norman’s note on this verse for the apparent confusion between gedha, rodha, and the intermediary godha.they sink to lies.

Atha satthāni kurute, paravādehi codito; Esa khvassa mahāgedho, mosavajjaṁ pagāhati.

Then they lash out with verbal daggersAtha satthāni kurute, when reproached by others.paravādehi codito; This is their great blind spot;*Gedha is also at AN 5.103:3.2, where the sense is not “entanglement” but “cover from sight”. See Norman’s note on this verse for the apparent confusion between gedha, rodha, and the intermediary godha.Esa khvassa mahāgedho, they sink to lies.mosavajjaṁ pagāhati.

They once were considered astute,*A line used of Devadatta at Iti 89:4.1.committed to the solitary life.But then they indulged in sex,dragged along by desire like a dullard.*Bodhi follows the commentary and Niddesa in rendering parikissati as “afflicted”, as does Norman with “troubled”, both assuming a contracted parikilissati. But parikissati here is connected with wisdom (or lack thereof), not suffering. Surely we should look to such passages as AN 4.186:2.6, where parikassati is the mind that “drags” a person around. Parikissati is the passive form.

Paṇḍitoti samaññāto, ekacariyaṁ adhiṭṭhito; Athāpi methune yutto, *Athāpi → sa cāpi (mnd7:52 [Tissametteyyasuttaniddesa])mandova parikissati.

They once were considered astute,*A line used of Devadatta at Iti 89:4.1.Paṇḍitoti samaññāto, committed to the solitary life.ekacariyaṁ adhiṭṭhito; But then they indulged in sex,Athāpi methune yutto, *Athāpi → sa cāpi (mnd7:52 [Tissametteyyasuttaniddesa])dragged along by desire like a dullard.*Bodhi follows the commentary and Niddesa in rendering parikissati as “afflicted”, as does Norman with “troubled”, both assuming a contracted parikilissati. But parikissati here is connected with wisdom (or lack thereof), not suffering. Surely we should look to such passages as AN 4.186:2.6, where parikassati is the mind that “drags” a person around. Parikissati is the passive form.mandova parikissati.

Knowing this dangerin falling from a former state here,*At Pvr 15:7.2, pubbāpara is defined in terms of changing and inconsistent behavior.a sage would firmly resolve to wander alone,and would not resort to sex.

Etamādīnavaṁ ñatvā, Muni pubbāpare idha; Ekacariyaṁ daḷhaṁ kayirā, Na nisevetha methunaṁ.

Knowing this dangerEtamādīnavaṁ ñatvā, in falling from a former state here,*At Pvr 15:7.2, pubbāpara is defined in terms of changing and inconsistent behavior.Muni pubbāpare idha; a sage would firmly resolve to wander alone,Ekacariyaṁ daḷhaṁ kayirā, and would not resort to sex.Na nisevetha methunaṁ.

They’d train themselves only in seclusion;this, for the noble ones, is highest.One who’d not think themselves ‘best’ due to thathas truly drawn near to extinguishment.

Vivekaññeva sikkhetha, etaṁ ariyānamuttamaṁ; Na tena seṭṭho maññetha, sa ve nibbānasantike.

They’d train themselves only in seclusion;Vivekaññeva sikkhetha, this, for the noble ones, is highest.etaṁ ariyānamuttamaṁ; One who’d not think themselves ‘best’ due to thatNa tena seṭṭho maññetha, has truly drawn near to extinguishment.sa ve nibbānasantike.

People tied to sensual pleasures envy them:the isolated, wandering sagewho has crossed the flood,unconcerned for sensual pleasures.”

Rittassa munino carato, Kāmesu anapekkhino; Oghatiṇṇassa pihayanti, Kāmesu gadhitā pajā”ti. *gadhitā → gathitā (bj)

People tied to sensual pleasures envy them:Rittassa munino carato, the isolated, wandering sageKāmesu anapekkhino; who has crossed the flood,Oghatiṇṇassa pihayanti, unconcerned for sensual pleasures.”Kāmesu gadhitā pajā”ti. *gadhitā → gathitā (bj)