Telakāni

For a long time, sadly, though I keenly contemplated the teaching, I gained no peace of mind. So I asked this of ascetics and brahmins:

“Cirarattaṁ vatātāpī, dhammaṁ anuvicintayaṁ; Samaṁ cittassa nālatthaṁ, pucchaṁ samaṇabrāhmaṇe.

For a long time, sadly, “Cirarattaṁ vatātāpī, though I keenly contemplated the teaching, dhammaṁ anuvicintayaṁ; I gained no peace of mind. Samaṁ cittassa nālatthaṁ, So I asked this of ascetics and brahmins: pucchaṁ samaṇabrāhmaṇe.

“Who in the world have crossed over? Whose attainment has freedom from death as its objective? Whose teaching do I accept to understand the ultimate goal?

‘Ko so pāraṅgato loke, ko patto amatogadhaṁ; Kassa dhammaṁ paṭicchāmi, paramatthavijānanaṁ’.

“Who in the world have crossed over? ‘Ko so pāraṅgato loke, Whose attainment has freedom from death as its objective? ko patto amatogadhaṁ; Whose teaching do I accept Kassa dhammaṁ paṭicchāmi, to understand the ultimate goal? paramatthavijānanaṁ’.

I was hooked inside, like a fish gulping bait; bound like the titan Vepaciti in Mahinda’s trap. *Mahinda (“Great Indra”) is a name of Sakka, the nemesis of Vepaciti.

Antovaṅkagato āsi, macchova ghasamāmisaṁ; Baddho mahindapāsena, vepacityasuro yathā. *vepacityasuro → vepacityāsuro (sya1ed, sya2ed, pts1ed)

I was hooked inside, Antovaṅkagato āsi, like a fish gulping bait; macchova ghasamāmisaṁ; bound like the titan Vepaciti Baddho mahindapāsena, in Mahinda’s trap. *Mahinda (“Great Indra”) is a name of Sakka, the nemesis of Vepaciti.vepacityasuro yathā. *vepacityasuro → vepacityāsuro (sya1ed, sya2ed, pts1ed)

Dragging it along, I’m not free from grief and lamentation. Who will free me from bonds in the world, so that I may know awakening?

Añchāmi naṁ na muñcāmi, asmā sokapariddavā; Ko me bandhaṁ muñcaṁ loke, sambodhiṁ vedayissati.

Dragging it along, I’m not free Añchāmi naṁ na muñcāmi, from grief and lamentation. asmā sokapariddavā; Who will free me from bonds in the world, Ko me bandhaṁ muñcaṁ loke, so that I may know awakening? sambodhiṁ vedayissati.

What ascetic or brahmin points out what is frail? Whose teaching do I accept to rinse off old age and death?

Samaṇaṁ brāhmaṇaṁ vā kaṁ, ādisantaṁ pabhaṅgunaṁ; Kassa dhammaṁ paṭicchāmi, jarāmaccupavāhanaṁ.

What ascetic or brahmin Samaṇaṁ brāhmaṇaṁ vā kaṁ, points out what is frail? ādisantaṁ pabhaṅgunaṁ; Whose teaching do I accept Kassa dhammaṁ paṭicchāmi, to rinse off old age and death? jarāmaccupavāhanaṁ.

Tied up with uncertainty and doubt, secured by the power of aggression, stiff as a mind beset by anger; the arrow of covetousness,

Vicikicchākaṅkhāganthitaṁ, sārambhabalasaññutaṁ; Kodhappattamanatthaddhaṁ, abhijappappadāraṇaṁ.

Tied up with uncertainty and doubt, Vicikicchākaṅkhāganthitaṁ, secured by the power of aggression, sārambhabalasaññutaṁ; stiff as a mind beset by anger; Kodhappattamanatthaddhaṁ, the arrow of covetousness, abhijappappadāraṇaṁ.

propelled by the bow of craving, is stuck in my twice-fifteen ribcage—*The commentary explains “twice-fifteen” as the twenty kinds of substantialist view and ten kinds of wrong view. This is implausible, as it clearly has an organic sense. I count it as 24 ribs, plus two bones each for the collar-bones, the shoulder-blades, and the sternum, making thirty in total. The sternum is technically one bone, but it is divided into upper (manubrium) and lower (gladiolus) with a notch between.see how it stands in my breast, breaking my strong heart.

Taṇhādhanusamuṭṭhānaṁ, dve ca pannarasāyutaṁ; *ca pannarasāyutaṁ → dvedhāpannarasāyutaṁ (?)Passa orasikaṁ bāḷhaṁ, *bāḷhaṁ → bālaṁ (sya1ed, sya2ed, pts1ed)bhetvāna yadi tiṭṭhati. *yadi → hadi (?)

propelled by the bow of craving, Taṇhādhanusamuṭṭhānaṁ, is stuck in my twice-fifteen ribcage—*The commentary explains “twice-fifteen” as the twenty kinds of substantialist view and ten kinds of wrong view. This is implausible, as it clearly has an organic sense. I count it as 24 ribs, plus two bones each for the collar-bones, the shoulder-blades, and the sternum, making thirty in total. The sternum is technically one bone, but it is divided into upper (manubrium) and lower (gladiolus) with a notch between.dve ca pannarasāyutaṁ; *ca pannarasāyutaṁ → dvedhāpannarasāyutaṁ (?)see how it stands in my breast, Passa orasikaṁ bāḷhaṁ, *bāḷhaṁ → bālaṁ (sya1ed, sya2ed, pts1ed)breaking my strong heart. bhetvāna yadi tiṭṭhati. *yadi → hadi (?)

Theories are not abandoned, they are sharpened by memories and intentions; *Read saṅkappasara per PTS for MS’s saṅkappapara.and pierced by this I tremble, like a leaf blowing in the gale.

Anudiṭṭhīnaṁ appahānaṁ, saṅkappaparatejitaṁ; Tena viddho pavedhāmi, pattaṁva māluteritaṁ.

Theories are not abandoned, Anudiṭṭhīnaṁ appahānaṁ, they are sharpened by memories and intentions; *Read saṅkappasara per PTS for MS’s saṅkappapara.saṅkappaparatejitaṁ; and pierced by this I tremble, Tena viddho pavedhāmi, like a leaf blowing in the gale. pattaṁva māluteritaṁ.

Having arisen within, what belongs to me burns quickly, in that place where the body always heads with its six sense-fields of contact.

Ajjhattaṁ me samuṭṭhāya, khippaṁ paccati māmakaṁ; Chaphassāyatanī kāyo, yattha sarati sabbadā.

Having arisen within, Ajjhattaṁ me samuṭṭhāya, what belongs to me burns quickly, khippaṁ paccati māmakaṁ; in that place where the body always heads Chaphassāyatanī kāyo, with its six sense-fields of contact. yattha sarati sabbadā.

I don’t see a healer who can pull out my dart of doubt without a lance or some other blade.

Taṁ na passāmi tekicchaṁ, yo metaṁ sallamuddhare; Nānārajjena satthena, *Nānārajjena satthena → nāraggena na satthena (?)nāññena vicikicchitaṁ.

I don’t see a healer Taṁ na passāmi tekicchaṁ, who can pull out my dart of doubt yo metaṁ sallamuddhare; without a lance Nānārajjena satthena, *Nānārajjena satthena → nāraggena na satthena (?)or some other blade. nāññena vicikicchitaṁ.

Without knife or wound, who will pull out this dart that’s stuck inside me, without harming any part of my body?

Ko me asattho avaṇo, Sallamabbhantarapassayaṁ; *Sallamabbhantarapassayaṁ → … abbhantarāpassayaṁ (sya1ed, sya2ed); …Ahiṁsaṁ sabbagattāni, Sallaṁ me uddharissati.

Without knife or wound, Ko me asattho avaṇo, who will pull out this dart Sallamabbhantarapassayaṁ; *Sallamabbhantarapassayaṁ → … abbhantarāpassayaṁ (sya1ed, sya2ed); …that’s stuck inside me, Ahiṁsaṁ sabbagattāni, without harming any part of my body? Sallaṁ me uddharissati.

He really would be the Lord of the 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, the best one to cure the damage of poison; when I have fallen into deep waters, he would show me his hand and the shore.

Dhammappati hi so seṭṭho, visadosappavāhako; Gambhīre patitassa me, thalaṁ pāṇiñca dassaye. *pāṇiñca → pāṇiva (sya1ed, sya2ed, pts1ed)

He really would be the Lord of the Dhamma, Dhammappati hi so seṭṭho, the best one to cure the damage of poison; visadosappavāhako; when I have fallen into deep waters, Gambhīre patitassa me, he would show me his hand and the shore. thalaṁ pāṇiñca dassaye. *pāṇiñca → pāṇiva (sya1ed, sya2ed, pts1ed)

I’ve plunged into a lake, and I can’t wash off the mud and dirt. It’s full of deceit, jealousy, aggression, and dullness and drowsiness.

Rahadehamasmi ogāḷho, ahāriyarajamattike; Māyāusūyasārambha, *Māyāusūyasārambha → māyāussuyya … (sya1ed, sya2ed, pts1ed)thinamiddhamapatthaṭe.

I’ve plunged into a lake, Rahadehamasmi ogāḷho, and I can’t wash off the mud and dirt. ahāriyarajamattike; It’s full of deceit, jealousy, aggression, Māyāusūyasārambha, *Māyāusūyasārambha → māyāussuyya … (sya1ed, sya2ed, pts1ed)and dullness and drowsiness. thinamiddhamapatthaṭe.

Like a thundering cloud of restlessness, like a stormcloud of fetters; lustful thoughts are winds that sweep off a person with bad views.

Uddhaccameghathanitaṁ, saṁyojanavalāhakaṁ; Vāhā vahanti kuddiṭṭhiṁ, *kuddiṭṭhiṁ → duddiṭṭhiṁ (bj dhp334-359:335.2 [334.saṅkappā rāganissitā.

Like a thundering cloud of restlessness, Uddhaccameghathanitaṁ, like a stormcloud of fetters; saṁyojanavalāhakaṁ; lustful thoughts are winds Vāhā vahanti kuddiṭṭhiṁ, *kuddiṭṭhiṁ → duddiṭṭhiṁ (bj dhp334-359:335.2 [334.that sweep off a person with bad views. saṅkappā rāganissitā.

The streams flow everywhere; a weed springs up and remains. Who will block the streams? Who will cut the weed?”

Savanti sabbadhi sotā, latā ubbhijja tiṭṭhati; Te sote ko nivāreyya, taṁ lataṁ ko hi checchati.

The streams flow everywhere; Savanti sabbadhi sotā, a weed springs up and remains. latā ubbhijja tiṭṭhati; Who will block the streams? Te sote ko nivāreyya, Who will cut the weed?” taṁ lataṁ ko hi checchati.

“Venerable sir, build a dam to block the streams. Don’t let your mind-made streams cut you down suddenly like a tree.”

Velaṁ karotha bhaddante, sotānaṁ sannivāraṇaṁ; Mā te manomayo soto, rukkhaṁva sahasā luve.

“Venerable sir, build a dam Velaṁ karotha bhaddante, to block the streams. sotānaṁ sannivāraṇaṁ; Don’t let your mind-made streams Mā te manomayo soto, cut you down suddenly like a tree.” rukkhaṁva sahasā luve.

That is how, when I was full of fear, seeking the far shore from the near, my shelter was the teacher whose weapon is wisdom, frequented by 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 glosario of seers.

Evaṁ me bhayajātassa, apārā pāramesato; Tāṇo paññāvudho satthā, isisaṅghanisevito.

That is how, when I was full of fear, Evaṁ me bhayajātassa, seeking the far shore from the near, apārā pāramesato; my shelter was the teacher whose weapon is wisdom, Tāṇo paññāvudho satthā, frequented by the Saṅgha of seers. isisaṅghanisevito.

As I was being swept away, he gave me a strong, simple ladder, made of the heartwood of Dhamma, and he said to me: “Do not fear.”

Sopāṇaṁ sugataṁ suddhaṁ, dhammasāramayaṁ daḷhaṁ; Pādāsi vuyhamānassa, ‘mā bhāyī’ti ca mabravi.

As I was being swept away, Sopāṇaṁ sugataṁ suddhaṁ, he gave me a strong, simple ladder, dhammasāramayaṁ daḷhaṁ; made of the heartwood of Dhamma, Pādāsi vuyhamānassa, and he said to me: “Do not fear.” ‘mā bhāyī’ti ca mabravi.

I climbed the tower of mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario meditation, and checked back down at people delighting in substantial reality, as I had obsessed over in the past.

Satipaṭṭhānapāsādaṁ, āruyha paccavekkhisaṁ; Yaṁ taṁ pubbe amaññissaṁ, sakkāyābhirataṁ pajaṁ.

I climbed the tower of mindfulness meditation, Satipaṭṭhānapāsādaṁ, and checked back down āruyha paccavekkhisaṁ; at people delighting in substantial reality, Yaṁ taṁ pubbe amaññissaṁ, as I had obsessed over in the past. sakkāyābhirataṁ pajaṁ.

When I saw the path, as I was embarking on the ship, without fixating on the self, I saw the supreme landing-place.

Yadā ca maggamaddakkhiṁ, nāvāya abhirūhanaṁ; Anadhiṭṭhāya attānaṁ, titthamaddakkhimuttamaṁ.

When I saw the path, Yadā ca maggamaddakkhiṁ, as I was embarking on the ship, nāvāya abhirūhanaṁ; without fixating on the self, Anadhiṭṭhāya attānaṁ, I saw the supreme landing-place. titthamaddakkhimuttamaṁ.

The dart that arises in oneself, and that which stems from the leash to existence: he taught the supreme path for the canceling of these.

Sallaṁ attasamuṭṭhānaṁ, bhavanettippabhāvitaṁ; Etesaṁ appavattāya, *appavattāya → appavattiyā (?)desesi maggamuttamaṁ.

The dart that arises in oneself, Sallaṁ attasamuṭṭhānaṁ, and that which stems from the leash to existence: bhavanettippabhāvitaṁ; he taught the supreme path Etesaṁ appavattāya, *appavattāya → appavattiyā (?)for the canceling of these. desesi maggamuttamaṁ.

For a long time it had lain within me; for a long time it was fixed in me: 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 cast aside the knot, curing the damage of poison.

Dīgharattānusayitaṁ, cirarattamadhiṭṭhitaṁ; Buddho mepānudī ganthaṁ, visadosappavāhano”ti.

For a long time it had lain within me; Dīgharattānusayitaṁ, for a long time it was fixed in me: cirarattamadhiṭṭhitaṁ; the Buddha cast aside the knot, Buddho mepānudī ganthaṁ, curing the damage of poison. visadosappavāhano”ti.