Pārāsariya (3rd)

This thought came to the asceticin the forest full of flowers,as he was seated alonemeditating in seclusion:

Samaṇassa ahu cintā, pupphitamhi mahāvane; Ekaggassa nisinnassa, pavivittassa jhāyino.

This thought came to the asceticSamaṇassa ahu cintā, in the forest full of flowers,pupphitamhi mahāvane; as he was seated aloneEkaggassa nisinnassa, meditating in seclusion:pavivittassa jhāyino.

“The behavior of the mendicantsthese days seems differentfrom when the protector of the world,the best of men, was still here.

“Aññathā lokanāthamhi, tiṭṭhante purisuttame; Iriyaṁ āsi bhikkhūnaṁ, aññathā dāni dissati.

“The behavior of the mendicants“Aññathā lokanāthamhi, these days seems differenttiṭṭhante purisuttame; from when the protector of the world,Iriyaṁ āsi bhikkhūnaṁ, the best of men, was still here.aññathā dāni dissati.

Their robes were only for covering the private parts,and protection from the cold and wind.They ate in moderation,content with whatever they were offered.

Sītavātaparittāṇaṁ, hirikopīnachādanaṁ; Mattaṭṭhiyaṁ abhuñjiṁsu, santuṭṭhā itarītare.

Their robes were only for covering the private parts,Sītavātaparittāṇaṁ, and protection from the cold and wind.hirikopīnachādanaṁ; They ate in moderation,Mattaṭṭhiyaṁ abhuñjiṁsu, content with whatever they were offered.santuṭṭhā itarītare.

Whether food was fine or coarse,a little or a lot,they ate only for sustenance,without greed or gluttony.

Paṇītaṁ yadi vā lūkhaṁ, appaṁ vā yadi vā bahuṁ; Yāpanatthaṁ abhuñjiṁsu, agiddhā nādhimucchitā.

Whether food was fine or coarse,Paṇītaṁ yadi vā lūkhaṁ, a little or a lot,appaṁ vā yadi vā bahuṁ; they ate only for sustenance,Yāpanatthaṁ abhuñjiṁsu, without greed or gluttony.agiddhā nādhimucchitā.

They weren’t so very eagerfor the requisites of life,such as tonics and other necessities,as they were for the ending of defilements.

Jīvitānaṁ parikkhāre, bhesajje atha paccaye; Na bāḷhaṁ ussukā āsuṁ, yathā te āsavakkhaye.

They weren’t so very eagerJīvitānaṁ parikkhāre, for the requisites of life,bhesajje atha paccaye; such as tonics and other necessities,Na bāḷhaṁ ussukā āsuṁ, as they were for the ending of defilements.yathā te āsavakkhaye.

In the wilderness, at a tree’s root,in caves and caverns,fostering seclusion,they lived with that as their final goal.

Araññe rukkhamūlesu, kandarāsu guhāsu ca; Vivekamanubrūhantā, vihaṁsu tapparāyaṇā.

In the wilderness, at a tree’s root,Araññe rukkhamūlesu, in caves and caverns,kandarāsu guhāsu ca; fostering seclusion,Vivekamanubrūhantā, they lived with that as their final goal.vihaṁsu tapparāyaṇā.

They were used to simple things, unburdensome,gentle, not pompous at heart,unsullied, not scurrilous,their thoughts were intent on the goal.

Nīcā niviṭṭhā subharā, mudū atthaddhamānasā; Abyāsekā amukharā, atthacintā vasānugā.

They were used to simple things, unburdensome,Nīcā niviṭṭhā subharā, gentle, not pompous at heart,mudū atthaddhamānasā; unsullied, not scurrilous,Abyāsekā amukharā, their thoughts were intent on the goal.atthacintā vasānugā.

That’s why they inspired confidence,in their movements, eating, and practice;their deportment was as smoothas a stream of oil.

Tato pāsādikaṁ āsi, gataṁ bhuttaṁ nisevitaṁ; Siniddhā teladhārāva, ahosi iriyāpatho.

That’s why they inspired confidence,Tato pāsādikaṁ āsi, in their movements, eating, and practice;gataṁ bhuttaṁ nisevitaṁ; their deportment was as smoothSiniddhā teladhārāva, as a stream of oil.ahosi iriyāpatho.

With the utter ending of all defilements,those senior monks have now been quenched.They were great meditators and great benefactors—there are few like them today.

Sabbāsavaparikkhīṇā, mahājhāyī mahāhitā; Nibbutā dāni te therā, parittā dāni tādisā.

With the utter ending of all defilements,Sabbāsavaparikkhīṇā, those senior monks have now been quenched.mahājhāyī mahāhitā; They were great meditators and great benefactors—Nibbutā dāni te therā, there are few like them today.parittā dāni tādisā.

With the endingof good principles and understanding,the victor’s teaching,full of all excellent qualities, falls apart.

Kusalānañca dhammānaṁ, paññāya ca parikkhayā; Sabbākāravarūpetaṁ, lujjate jinasāsanaṁ.

With the endingKusalānañca dhammānaṁ, of good principles and understanding,paññāya ca parikkhayā; the victor’s teaching,Sabbākāravarūpetaṁ, full of all excellent qualities, falls apart.lujjate jinasāsanaṁ.

This is the seasonfor bad principles and defilements.Those who are ready for seclusionare all that’s left of the true 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.

Pāpakānañca dhammānaṁ, kilesānañca yo utu; Upaṭṭhitā vivekāya, ye ca saddhammasesakā.

This is the seasonPāpakānañca dhammānaṁ, for bad principles and defilements.kilesānañca yo utu; Those who are ready for seclusionUpaṭṭhitā vivekāya, are all that’s left of the true Dhamma.ye ca saddhammasesakā.

As they grow, the defilementspossess most people;they play with fools, it seems to me,like monsters with the mad.

Te kilesā pavaḍḍhantā, āvisanti bahuṁ janaṁ; Kīḷanti maññe bālehi, ummattehiva rakkhasā.

As they grow, the defilementsTe kilesā pavaḍḍhantā, possess most people;āvisanti bahuṁ janaṁ; they play with fools, it seems to me,Kīḷanti maññe bālehi, like monsters with the mad.ummattehiva rakkhasā.

Overcome by defilements,they run here and thereamong the bases for defilement,as if they had declared war on themselves.

Kilesehābhibhūtā te, tena tena vidhāvitā; Narā kilesavatthūsu, sasaṅgāmeva ghosite. *sasaṅgāmeva → sayaṅgāheva (sya1ed, sya2ed, pts1ed)

Overcome by defilements,Kilesehābhibhūtā te, they run here and theretena tena vidhāvitā; among the bases for defilement,Narā kilesavatthūsu, as if they had declared war on themselves.sasaṅgāmeva ghosite. *sasaṅgāmeva → sayaṅgāheva (sya1ed, sya2ed, pts1ed)

Having forsaken the true teaching,they argue with each other.*Bhaṇḍare is reflexive third plural present.Following wrong viewsthey think, ‘This is better.’

Pariccajitvā saddhammaṁ, aññamaññehi bhaṇḍare; Diṭṭhigatāni anventā, idaṁ seyyoti maññare.

Having forsaken the true teaching,Pariccajitvā saddhammaṁ, they argue with each other.*Bhaṇḍare is reflexive third plural present.aññamaññehi bhaṇḍare; Following wrong viewsDiṭṭhigatāni anventā, they think, ‘This is better.’idaṁ seyyoti maññare.

They cut off their wealth,children, and wife to go forth.But then they do what they shouldn’t,for the sake of a measly spoon of almsfood.

Dhanañca puttaṁ bhariyañca, chaḍḍayitvāna niggatā; Kaṭacchubhikkhahetūpi, akicchāni nisevare.

They cut off their wealth,Dhanañca puttaṁ bhariyañca, children, and wife to go forth.chaḍḍayitvāna niggatā; But then they do what they shouldn’t,Kaṭacchubhikkhahetūpi, for the sake of a measly spoon of almsfood.akicchāni nisevare.

They eat until their bellies are full,and then they lie to sleep on their backs.When they wake up, they keep on chatting,the kind of talk that the teacher criticized.

Udarāvadehakaṁ bhutvā, sayantuttānaseyyakā; Kathaṁ vattenti paṭibuddhā, *Kathaṁ vattenti → kathā vaḍḍhenti (bj, mr); kathā vadenti (pts1ed)yā kathā satthugarahitā.

They eat until their bellies are full,Udarāvadehakaṁ bhutvā, and then they lie to sleep on their backs.sayantuttānaseyyakā; When they wake up, they keep on chatting,Kathaṁ vattenti paṭibuddhā, *Kathaṁ vattenti → kathā vaḍḍhenti (bj, mr); kathā vadenti (pts1ed)the kind of talk that the teacher criticized.yā kathā satthugarahitā.

Valuing all the arts and crafts,they train themselves in them.Not being settled inside, they think,‘This is the goal of the ascetic life.’

Sabbakārukasippāni, cittiṁ katvāna sikkhare; *katvāna → cittīkatvāna (bj); cittaṁ katvāna (sya1ed, sya2ed); cittikatvānaAvūpasantā ajjhattaṁ, sāmaññatthotiacchati. *sāmaññatthotiacchati → tiriñcati (?)

Valuing all the arts and crafts,Sabbakārukasippāni, they train themselves in them.cittiṁ katvāna sikkhare; *katvāna → cittīkatvāna (bj); cittaṁ katvāna (sya1ed, sya2ed); cittikatvānaNot being settled inside, they think,Avūpasantā ajjhattaṁ, ‘This is the goal of the ascetic life.’sāmaññatthotiacchati. *sāmaññatthotiacchati → tiriñcati (?)

They provide clay, oil, and talcum powder,water, lodgings, and foodfor householders,expecting more in return.

Mattikaṁ telacuṇṇañca, udakāsanabhojanaṁ; Gihīnaṁ upanāmenti, ākaṅkhantā bahuttaraṁ.

They provide clay, oil, and talcum powder,Mattikaṁ telacuṇṇañca, water, lodgings, and foodudakāsanabhojanaṁ; for householders,Gihīnaṁ upanāmenti, expecting more in return.ākaṅkhantā bahuttaraṁ.

And in addition, tooth-picks of white fig,*Kapitthana is Sanskrit kapītana, which Sanskrit sources identify with a bewildering variety of trees. One such, the Ficus virens or “white fig”, fits the description at SN 46.39:1.3.flowers, food to eat,well-cooked almsfood,mangoes and myrobalans.

Dantaponaṁ kapitthañca, pupphaṁ khādaniyāni ca; Piṇḍapāte ca sampanne, ambe āmalakāni ca.

And in addition, tooth-picks of white fig,*Kapitthana is Sanskrit kapītana, which Sanskrit sources identify with a bewildering variety of trees. One such, the Ficus virens or “white fig”, fits the description at SN 46.39:1.3.Dantaponaṁ kapitthañca, flowers, food to eat,pupphaṁ khādaniyāni ca; well-cooked almsfood,Piṇḍapāte ca sampanne, mangoes and myrobalans.ambe āmalakāni ca.

In medicine they are like doctors,in business like householders,in makeup like prostitutes,in sovereignty like aristocrats.

Bhesajjesu yathā vejjā, kiccākicce yathā gihī; Gaṇikāva vibhūsāyaṁ, issare khattiyā yathā.

In medicine they are like doctors,Bhesajjesu yathā vejjā, in business like householders,kiccākicce yathā gihī; in makeup like prostitutes,Gaṇikāva vibhūsāyaṁ, in sovereignty like aristocrats.issare khattiyā yathā.

Cheats, frauds,false witnesses, sly:using multiple plans,they enjoy things of the flesh.

Nekatikā vañcanikā, kūṭasakkhī apāṭukā; *apāṭukā → avāṭukā (sya1ed, sya2ed, pts1ed)Bahūhi parikappehi, āmisaṁ paribhuñjare.

Cheats, frauds,Nekatikā vañcanikā, false witnesses, sly:kūṭasakkhī apāṭukā; *apāṭukā → avāṭukā (sya1ed, sya2ed, pts1ed)using multiple plans,Bahūhi parikappehi, they enjoy things of the flesh.āmisaṁ paribhuñjare.

Pursuing shams, contrivances, and plans,by such meansthey accumulate a lot of wealthfor the sake of their own livelihood.

Lesakappe pariyāye, parikappenudhāvitā; Jīvikatthā upāyena, saṅkaḍḍhanti bahuṁ dhanaṁ.

Pursuing shams, contrivances, and plans,Lesakappe pariyāye, by such meansparikappenudhāvitā; they accumulate a lot of wealthJīvikatthā upāyena, for the sake of their own livelihood.saṅkaḍḍhanti bahuṁ dhanaṁ.

They assemble the communityfor business rather than Dhamma.They teach the Dhamma to othersfor gain, not for the goal.

Upaṭṭhāpenti parisaṁ, kammato no ca dhammato; Dhammaṁ paresaṁ desenti, lābhato no ca atthato.

They assemble the communityUpaṭṭhāpenti parisaṁ, for business rather than Dhamma.kammato no ca dhammato; They teach the Dhamma to othersDhammaṁ paresaṁ desenti, for gain, not for the goal.lābhato no ca atthato.

Those barred from the SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosarioquarrel over the Saṅgha’s property.Lacking conscience, they do not carethat they live on the earnings of others.

Saṅghalābhassa bhaṇḍanti, saṅghato paribāhirā; Paralābhopajīvantā, ahirīkā na lajjare.

Those barred from the SaṅghaSaṅghalābhassa bhaṇḍanti, quarrel over the Saṅgha’s property.saṅghato paribāhirā; Lacking conscience, they do not careParalābhopajīvantā, that they live on the earnings of others.ahirīkā na lajjare.

Some with shaven head and robeare not devoted to practice,but wish only to be honored,besotted with property and reverence.

Nānuyuttā tathā eke, muṇḍā saṅghāṭipārutā; Sambhāvanaṁyevicchanti, lābhasakkāramucchitā.

Some with shaven head and robeNānuyuttā tathā eke, are not devoted to practice,muṇḍā saṅghāṭipārutā; but wish only to be honored,Sambhāvanaṁyevicchanti, besotted with property and reverence.lābhasakkāramucchitā.

When things have come to this,it’s not easy these daysto realize what has not yet been realized,or to preserve what has been realized.

Evaṁ nānappayātamhi, na dāni sukaraṁ tathā; Aphusitaṁ vā phusituṁ, phusitaṁ vānurakkhituṁ.

When things have come to this,Evaṁ nānappayātamhi, it’s not easy these daysna dāni sukaraṁ tathā; to realize what has not yet been realized,Aphusitaṁ vā phusituṁ, or to preserve what has been realized.phusitaṁ vānurakkhituṁ.

When shoeless on a thorny path,one would walkvery mindfully;that’s how a sage should walk in the village.

Yathā kaṇṭakaṭṭhānamhi, careyya anupāhano; Satiṁ upaṭṭhapetvāna, evaṁ gāme munī care.

When shoeless on a thorny path,Yathā kaṇṭakaṭṭhānamhi, one would walkcareyya anupāhano; very mindfully;Satiṁ upaṭṭhapetvāna, that’s how a sage should walk in the village.evaṁ gāme munī care.

Remembering the meditators of old,and recollecting their conduct,even in the latter days,it’s still possible to realize freedom from death.”

Saritvā pubbake yogī, tesaṁ vattamanussaraṁ; Kiñcāpi pacchimo kālo, phuseyya amataṁ padaṁ.

Remembering the meditators of old,Saritvā pubbake yogī, and recollecting their conduct,tesaṁ vattamanussaraṁ; even in the latter days,Kiñcāpi pacchimo kālo, it’s still possible to realize freedom from death.”phuseyya amataṁ padaṁ.

That is what the ascetic, whose facultieswere fully developed, said in the sāl tree grove.The brahmin, the seer, became fully extinguished,putting an end to all future lives.

Idaṁ vatvā sālavane, samaṇo bhāvitindriyo; Brāhmaṇo parinibbāyī, isi khīṇapunabbhavo”ti.

That is what the ascetic, whose facultiesIdaṁ vatvā sālavane, were fully developed, said in the sāl tree grove.samaṇo bhāvitindriyo; The brahmin, the seer, became fully extinguished,Brāhmaṇo parinibbāyī, putting an end to all future lives.isi khīṇapunabbhavo”ti.