Adhimutta (2nd)

“Those who we killed in the past, whether for sacrifice or for wealth, without exception were afraid; they trembled and they squealed.

“Yaññatthaṁ vā dhanatthaṁ vā, ye hanāma mayaṁ pure; Avasesaṁ bhayaṁ hoti, *Avasesaṁ → avase taṁ (bj); avase'saṁ (pts2ed); avasesānaṁ (aṭṭha.)vedhanti vilapanti ca.

“Those who we killed in the past, “Yaññatthaṁ vā dhanatthaṁ vā, whether for sacrifice or for wealth, ye hanāma mayaṁ pure; without exception were afraid; Avasesaṁ bhayaṁ hoti, *Avasesaṁ → avase taṁ (bj); avase'saṁ (pts2ed); avasesānaṁ (aṭṭha.)they trembled and they squealed. vedhanti vilapanti ca.

But you’re not scared; you look even calmer than before. Why don’t you cry out in such a terrifying situation?”

Tassa te natthi bhītattaṁ, bhiyyo vaṇṇo pasīdati; Kasmā na paridevesi, evarūpe mahabbhaye”.

But you’re not scared; Tassa te natthi bhītattaṁ, you look even calmer than before. bhiyyo vaṇṇo pasīdati; Why don’t you cry out Kasmā na paridevesi, in such a terrifying situation?” evarūpe mahabbhaye”.

“There isn’t any mental suffering for one without concern, village chief. All fears are left behind by one whose fetters have ended.

“Natthi cetasikaṁ dukkhaṁ, anapekkhassa gāmaṇi; Atikkantā bhayā sabbe, khīṇasaṁyojanassa ve.

“There isn’t any mental suffering “Natthi cetasikaṁ dukkhaṁ, for one without concern, village chief. anapekkhassa gāmaṇi; All fears are left behind Atikkantā bhayā sabbe, by one whose fetters have ended. khīṇasaṁyojanassa ve.

When the leash to existence is ended, and the truth is seen as it is, there is no fear of death; it’s like laying down a burden.

Khīṇāya bhavanettiyā, diṭṭhe dhamme yathātathe; Na bhayaṁ maraṇe hoti, bhāranikkhepane yathā.

When the leash to existence is ended, Khīṇāya bhavanettiyā, and the truth is seen as it is, diṭṭhe dhamme yathātathe; there is no fear of death; Na bhayaṁ maraṇe hoti, it’s like laying down a burden. bhāranikkhepane yathā.

I’ve lived the spiritual life well, and developed the path well, too. I do not fear death; it’s like the passing of a disease.

Suciṇṇaṁ brahmacariyaṁ me, maggo cāpi subhāvito; Maraṇe me bhayaṁ natthi, rogānamiva saṅkhaye.

I’ve lived the spiritual life well, Suciṇṇaṁ brahmacariyaṁ me, and developed the path well, too. maggo cāpi subhāvito; I do not fear death; Maraṇe me bhayaṁ natthi, it’s like the passing of a disease. rogānamiva saṅkhaye.

I’ve lived the spiritual life well, and developed the path well, too. I’ve seen that there’s nothing gratifying in existences, like someone who has tasted poison, then thrown it out.

Suciṇṇaṁ brahmacariyaṁ me, maggo cāpi subhāvito; Nirassādā bhavā diṭṭhā, visaṁ pitvāva chaḍḍitaṁ. *pitvāva → pītvāva (bj); pitvāna (sya1ed, sya2ed, pts1ed)

I’ve lived the spiritual life well, Suciṇṇaṁ brahmacariyaṁ me, and developed the path well, too. maggo cāpi subhāvito; I’ve seen that there’s nothing gratifying in existences, Nirassādā bhavā diṭṭhā, like someone who has tasted poison, then thrown it out. visaṁ pitvāva chaḍḍitaṁ. *pitvāva → pītvāva (bj); pitvāna (sya1ed, sya2ed, pts1ed)

One who has gone beyond, without grasping, they’ve completed the task and are free of defilements. They are content at the end of life, like someone released from execution.

Pāragū anupādāno, katakicco anāsavo; Tuṭṭho āyukkhayā hoti, mutto āghātanā yathā.

One who has gone beyond, without grasping, Pāragū anupādāno, they’ve completed the task and are free of defilements. katakicco anāsavo; They are content at the end of life, Tuṭṭho āyukkhayā hoti, like someone released from execution. mutto āghātanā yathā.

Having realized the supreme DhammaDhamma1. Fenómeno; cualquier cosa que ocurre y es cognoscible. 2. Fenómeno mental, «pensamiento». 3. Principio, especialmente los principios de causalidad. 4. Doctrina, enseñanza. También, principios de comportamiento que los seres humanos deben seguir para armonizar con el orden natural correcto de las cosas; cualidades mentales que deben desarrollar para realizar la cualidad inherente de la mente en sí misma. Por extensión, «Dhamma» (usualmente en mayúscula) se usa también para denotar cualquier doctrina que enseña tales cosas. Así, el Dhamma del Buddha denota tanto sus enseñanzas como las realidades descritas por esa enseñanza. (Sánscrito: dharma)Ver en el glosario, without needing anything in the whole world, one doesn’t grieve at death; for it’s like escaping from a burning house.

Uttamaṁ dhammataṁ patto, sabbaloke anatthiko; Ādittāva gharā mutto, maraṇasmiṁ na socati.

Having realized the supreme Dhamma, Uttamaṁ dhammataṁ patto, without needing anything in the whole world, sabbaloke anatthiko; one doesn’t grieve at death; Ādittāva gharā mutto, for it’s like escaping from a burning house. maraṇasmiṁ na socati.

Whatever has come to pass, wherever life is obtained, there is no Lord of all that: so said the great seer.

Yadatthi saṅgataṁ kiñci, bhavo vā yattha labbhati; Sabbaṁ anissaraṁ etaṁ, iti vuttaṁ mahesinā.

Whatever has come to pass, Yadatthi saṅgataṁ kiñci, wherever life is obtained, bhavo vā yattha labbhati; there is no Lord of all that: Sabbaṁ anissaraṁ etaṁ, so said the great seer. iti vuttaṁ mahesinā.

Whoever understands this as it was taught by 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 doesn’t grab on to any new life, like you wouldn’t grab a hot iron ball.

Yo taṁ tathā pajānāti, yathā buddhena desitaṁ; Na gaṇhāti bhavaṁ kiñci, sutattaṁva ayoguḷaṁ.

Whoever understands this Yo taṁ tathā pajānāti, as it was taught by the Buddha yathā buddhena desitaṁ; doesn’t grab on to any new life, Na gaṇhāti bhavaṁ kiñci, like you wouldn’t grab a hot iron ball. sutattaṁva ayoguḷaṁ.

It doesn’t occur to me, ‘I existed in the past’; nor, ‘I will exist in the future’. Conditions will vanish—why weep over that?

Na me hoti ‘ahosin’ti, ‘bhavissan’ti na hoti me; Saṅkhārā vigamissanti, tattha kā paridevanā.

It doesn’t occur to me, ‘I existed in the past’; Na me hoti ‘ahosin’ti, nor, ‘I will exist in the future’. ‘bhavissan’ti na hoti me; Conditions will vanish—Saṅkhārā vigamissanti, why weep over that? tattha kā paridevanā.

Seeing truly the bare arising of phenomena, and the bare process of conditions, there is no fear, village chief.

Suddhaṁ dhammasamuppādaṁ, Suddhaṁ saṅkhārasantatiṁ; Passantassa yathābhūtaṁ, Na bhayaṁ hoti gāmaṇi.

Seeing truly Suddhaṁ dhammasamuppādaṁ, the bare arising of phenomena, Suddhaṁ saṅkhārasantatiṁ; and the bare process of conditions, Passantassa yathābhūtaṁ, there is no fear, village chief. Na bhayaṁ hoti gāmaṇi.

The world is like grass and sticks: when this is seen with wisdom, not finding anything to be mine, you won’t grieve, thinking ‘I don’t have it’.

Tiṇakaṭṭhasamaṁ lokaṁ, yadā paññāya passati; Mamattaṁ so asaṁvindaṁ, ‘natthi me’ti na socati.

The world is like grass and sticks: Tiṇakaṭṭhasamaṁ lokaṁ, when this is seen with wisdom, yadā paññāya passati; not finding anything to be mine, Mamattaṁ so asaṁvindaṁ, you won’t grieve, thinking ‘I don’t have it’. ‘natthi me’ti na socati.

I’m fed up with the body; I have no need for another life. This body will be broken up, and there won’t be another.

Ukkaṇṭhāmi sarīrena, bhavenamhi anatthiko; Soyaṁ bhijjissati kāyo, añño ca na bhavissati.

I’m fed up with the body; Ukkaṇṭhāmi sarīrena, I have no need for another life. bhavenamhi anatthiko; This body will be broken up, Soyaṁ bhijjissati kāyo, and there won’t be another. añño ca na bhavissati.

Do what you want with my corpse. I won’t be angry or attached on account of that.”

Yaṁ vo kiccaṁ sarīrena, taṁ karotha yadicchatha; Na me tappaccayā tattha, doso pemañca hehiti”.

Do what you want Yaṁ vo kiccaṁ sarīrena, with my corpse. taṁ karotha yadicchatha; I won’t be angry or attached Na me tappaccayā tattha, on account of that.” doso pemañca hehiti”.

When they heard these words, so astonishing and hair-raising, the young men laid down their swords and spoke these words:

Tassa taṁ vacanaṁ sutvā, abbhutaṁ lomahaṁsanaṁ; Satthāni nikkhipitvāna, māṇavā etadabravuṁ.

When they heard these words, Tassa taṁ vacanaṁ sutvā, so astonishing and hair-raising, abbhutaṁ lomahaṁsanaṁ; the young men laid down their swords Satthāni nikkhipitvāna, and spoke these words: māṇavā etadabravuṁ.

“What have you practiced, Venerable? And who is your tutor? Whose instructions do we follow to gain the sorrowless state?”

“Kiṁ bhadante karitvāna, *bhadante → bhaddante (bj, pts1ed)ko vā ācariyo tava; Kassa sāsanamāgamma, labbhate taṁ asokatā”.

“What have you practiced, Venerable? “Kiṁ bhadante karitvāna, *bhadante → bhaddante (bj, pts1ed)And who is your tutor? ko vā ācariyo tava; Whose instructions do we follow Kassa sāsanamāgamma, to gain the sorrowless state?” labbhate taṁ asokatā”.

“The knower of all, the seer of all: the victor is my tutor. He is a Teacher of great compassion, healer of the whole world.

“Sabbaññū sabbadassāvī, jino ācariyo mama; Mahākāruṇiko satthā, sabbalokatikicchako.

“The knower of all, the seer of all: “Sabbaññū sabbadassāvī, the victor is my tutor. jino ācariyo mama; He is a Teacher of great compassion, Mahākāruṇiko satthā, healer of the whole world. sabbalokatikicchako.

He taught this Dhamma, leading to ending, unsurpassed. Following his instructions, you can gain the sorrowless state.”

Tenāyaṁ desito dhammo, khayagāmī anuttaro; Tassa sāsanamāgamma, labbhate taṁ asokatā”.

He taught this Dhamma, Tenāyaṁ desito dhammo, leading to ending, unsurpassed. khayagāmī anuttaro; Following his instructions, Tassa sāsanamāgamma, you can gain the sorrowless state.” labbhate taṁ asokatā”.

When the bandits heard the good words of the seer, they laid down their swords and weapons. Some refrained from their former deeds, while others chose the going-forth.

Sutvāna corā isino subhāsitaṁ, Nikkhippa satthāni ca āvudhāni ca; Tamhā ca kammā viramiṁsu eke, Eke ca pabbajjamarocayiṁsu.

When the bandits heard the good words of the seer, Sutvāna corā isino subhāsitaṁ, they laid down their swords and weapons. Nikkhippa satthāni ca āvudhāni ca; Some refrained from their former deeds, Tamhā ca kammā viramiṁsu eke, while others chose the going-forth. Eke ca pabbajjamarocayiṁsu.

Having gone forth in the teaching of the Holy One, those astute ones developed the awakening factors and the powers. Elated, happy, their faculties complete, they realized the state of extinguishment, the unconditioned.

Te pabbajitvā sugatassa sāsane, Bhāvetva bojjhaṅgabalāni paṇḍitā; Udaggacittā sumanā katindriyā, Phusiṁsu nibbānapadaṁ asaṅkhatanti.

Having gone forth in the teaching of the Holy One, Te pabbajitvā sugatassa sāsane, those astute ones developed the awakening factors and the powers. Bhāvetva bojjhaṅgabalāni paṇḍitā; Elated, happy, their faculties complete, Udaggacittā sumanā katindriyā, they realized the state of extinguishment, the unconditioned. Phusiṁsu nibbānapadaṁ asaṅkhatanti.