The Questions of Todeyya

“In whom sensual pleasures do not dwell,” said Venerable Todeyya, “and for whom there is no craving, and who has crossed over indecision—of what kind is their liberation?”

“Yasmiṁ kāmā na vasanti, (iccāyasmā todeyyo) Taṇhā yassa na vijjati; Kathaṅkathā ca yo tiṇṇo, Vimokkho tassa kīdiso”.

“In whom sensual pleasures do not dwell,” “Yasmiṁ kāmā na vasanti, said Venerable Todeyya, (iccāyasmā todeyyo) “and for whom there is no craving, Taṇhā yassa na vijjati; and who has crossed over indecision—Kathaṅkathā ca yo tiṇṇo, of what kind is their liberation?” Vimokkho tassa kīdiso”.

“In whom sensual pleasures do not dwell,” 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, “and for whom there is no craving, and who has crossed over indecision—there is no liberation that is further.”

“Yasmiṁ kāmā na vasanti, (todeyyāti bhagavā) Taṇhā yassa na vijjati; Kathaṅkathā ca yo tiṇṇo, Vimokkho tassa nāparo”.

“In whom sensual pleasures do not dwell,” “Yasmiṁ kāmā na vasanti, replied the Buddha, (todeyyāti bhagavā) “and for whom there is no craving, Taṇhā yassa na vijjati; and who has crossed over indecision—Kathaṅkathā ca yo tiṇṇo, there is no liberation that is further.” Vimokkho tassa nāparo”.

“Are they free of hope, or are they still in need of hope? Do they possess wisdom, or are they still forming wisdom? *Bodhi reads kappī (against the Niddesa) in the sense “manner”. But it seems unlikely Todeyya, or anyone really, would ask whether a sage merely seemed wise. Surely the question must be whether a sage is someone who is still in the process of learning, a question that has been important to the Buddhist traditions and still is today.O Sakyan, elucidate the sage to me, so that I may understand, All-seer.”

“Nirāsaso so uda āsasāno, Paññāṇavā so uda paññakappī; Muniṁ ahaṁ sakka yathā vijaññaṁ, Taṁ me viyācikkha samantacakkhu”.

“Are they free of hope, or are they still in need of hope? “Nirāsaso so uda āsasāno, Do they possess wisdom, or are they still forming wisdom? *Bodhi reads kappī (against the Niddesa) in the sense “manner”. But it seems unlikely Todeyya, or anyone really, would ask whether a sage merely seemed wise. Surely the question must be whether a sage is someone who is still in the process of learning, a question that has been important to the Buddhist traditions and still is today.Paññāṇavā so uda paññakappī; O Sakyan, elucidate the sage to me, Muniṁ ahaṁ sakka yathā vijaññaṁ, so that I may understand, All-seer.” Taṁ me viyācikkha samantacakkhu”.

“They are free of hope, they are not in need of hope. They possess wisdom, they are not still forming wisdom. That, Todeyya, is how to understand a sage, one who has nothing, unattached to sensual life.”

“Nirāsaso so na ca āsasāno, Paññāṇavā so na ca paññakappī; Evampi todeyya muniṁ vijāna, Akiñcanaṁ kāmabhave asattan”ti.

“They are free of hope, they are not in need of hope. “Nirāsaso so na ca āsasāno, They possess wisdom, they are not still forming wisdom. Paññāṇavā so na ca paññakappī; That, Todeyya, is how to understand a sage, Evampi todeyya muniṁ vijāna, one who has nothing, unattached to sensual life.” Akiñcanaṁ kāmabhave asattan”ti.