Aṅgulimāla

“While walking, ascetic, you say ‘I’ve stopped.’*The story of Aṅgulimāla is told in more detail in MN 86, which includes most of the verses found here.And I have stopped, but you tell me I’ve not.I’m asking you this, ascetic:how is it you’ve stopped and I have not?”

“Gacchaṁ vadesi samaṇaṭṭhitomhi, Mamañca brūsi ṭhitamaṭṭhitoti; Pucchāmi taṁ samaṇa etamatthaṁ, ‘Kathaṁ ṭhito tvaṁ ahamaṭṭhitomhi’”.

“While walking, ascetic, you say ‘I’ve stopped.’*The story of Aṅgulimāla is told in more detail in MN 86, which includes most of the verses found here.“Gacchaṁ vadesi samaṇaṭṭhitomhi, And I have stopped, but you tell me I’ve not.Mamañca brūsi ṭhitamaṭṭhitoti; I’m asking you this, ascetic:Pucchāmi taṁ samaṇa etamatthaṁ, how is it you’ve stopped and I have not?”‘Kathaṁ ṭhito tvaṁ ahamaṭṭhitomhi’”.

“Aṅgulimāla, I have forever stopped—I’ve laid aside violence towards all creatures.But you can’t stop yourself <j>from harming living creatures;that’s why I’ve stopped, but you have not.”

“Ṭhito ahaṁ aṅgulimāla sabbadā, Sabbesu bhūtesu nidhāya daṇḍaṁ; Tuvañca pāṇesu asaññatosi, Tasmā ṭhitohaṁ tuvamaṭṭhitosi”.

“Aṅgulimāla, I have forever stopped—“Ṭhito ahaṁ aṅgulimāla sabbadā, I’ve laid aside violence towards all creatures.Sabbesu bhūtesu nidhāya daṇḍaṁ; But you can’t stop yourself <j>from harming living creatures;Tuvañca pāṇesu asaññatosi, that’s why I’ve stopped, but you have not.”Tasmā ṭhitohaṁ tuvamaṭṭhitosi”.

“Oh, at long last a renowned great seer,an ascetic has followed me into this deep wood.Now that I’ve heard your verse on 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,I shall discard a thousand evils.”

“Cirassaṁ vata me mahito mahesī, Mahāvanaṁ samaṇo paccapādi; *paccapādi → paccupādi (bj, sya1ed, sya2ed, pts1ed)Sohaṁ cajissāmi sahassapāpaṁ, Sutvāna gāthaṁ tava dhammayuttaṁ”.

“Oh, at long last a renowned great seer,“Cirassaṁ vata me mahito mahesī, an ascetic has followed me into this deep wood.Mahāvanaṁ samaṇo paccapādi; *paccapādi → paccupādi (bj, sya1ed, sya2ed, pts1ed)Now that I’ve heard your verse on Dhamma,Sohaṁ cajissāmi sahassapāpaṁ, I shall discard a thousand evils.”Sutvāna gāthaṁ tava dhammayuttaṁ”.

With these words, <j>the bandit hurled his sword and weaponsdown a cliff into an abyss.He venerated the Holy One’s feet,and asked 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 for the going forth right away.

Icceva coro asimāvudhañca, Sobbhe papāte narake anvakāsi; *anvakāsi → akiri (mn86:5 [Aṅgulimālasutta])Avandi coro sugatassa pāde, Tattheva pabbajjamayāci buddhaṁ.

With these words, <j>the bandit hurled his sword and weaponsIcceva coro asimāvudhañca, down a cliff into an abyss.Sobbhe papāte narake anvakāsi; *anvakāsi → akiri (mn86:5 [Aṅgulimālasutta])He venerated the Holy One’s feet,Avandi coro sugatassa pāde, and asked the Buddha for the going forth right away.Tattheva pabbajjamayāci buddhaṁ.

Then the Buddha, the compassionate great seer,the teacher of the world with its gods,said to him, “Come, monk!”And with that he became a monk.

Buddho ca kho kāruṇiko mahesi, Yo satthā lokassa sadevakassa; “Tamehi bhikkhū”ti tadā avoca, Eseva tassa ahu bhikkhubhāvo.

Then the Buddha, the compassionate great seer,Buddho ca kho kāruṇiko mahesi, the teacher of the world with its gods,Yo satthā lokassa sadevakassa; said to him, “Come, monk!”“Tamehi bhikkhū”ti tadā avoca, And with that he became a monk.Eseva tassa ahu bhikkhubhāvo.

“He who once was heedless,but turned to heedfulness,lights up the world,like the moon freed from clouds.

“Yo ca pubbe pamajjitvā, pacchā so nappamajjati; Somaṁ lokaṁ pabhāseti, abbhā muttova candimā.

“He who once was heedless,“Yo ca pubbe pamajjitvā, but turned to heedfulness,pacchā so nappamajjati; lights up the world,Somaṁ lokaṁ pabhāseti, like the moon freed from clouds.abbhā muttova candimā.

Someone whose bad deedis supplanted by the good,lights up the world,like the moon freed from clouds.

Yassa pāpaṁ kataṁ kammaṁ, kusalena pidhīyati; *pidhīyati → pithīyati (bj, sya1ed, sya2ed, pts1ed, pts2ed)Somaṁ lokaṁ pabhāseti, abbhā muttova candimā.

Someone whose bad deedYassa pāpaṁ kataṁ kammaṁ, is supplanted by the good,kusalena pidhīyati; *pidhīyati → pithīyati (bj, sya1ed, sya2ed, pts1ed, pts2ed)lights up the world,Somaṁ lokaṁ pabhāseti, like the moon freed from clouds.abbhā muttova candimā.

A young mendicantdevoted to the Buddha’s teaching,lights up the world,like the moon freed from clouds.

Yo have daharo bhikkhu, yuñjati buddhasāsane; Somaṁ lokaṁ pabhāseti, abbhā muttova candimā.

A young mendicantYo have daharo bhikkhu, devoted to the Buddha’s teaching,yuñjati buddhasāsane; lights up the world,Somaṁ lokaṁ pabhāseti, like the moon freed from clouds.abbhā muttova candimā.

May even my enemies <j>hear a Dhamma talk!May even my enemies <j>devote themselves to the Buddha’s teaching!May even my enemies associate with those good menwho establish others in the Dhamma!

Disāpi me dhammakathaṁ suṇantu, *Disāpi → disā hi (sya1ed, sya2ed, pts1ed)Disāpi me yuñjantu buddhasāsane; Disāpi me te manuje bhajantu, Ye dhammamevādapayanti santo.

May even my enemies <j>hear a Dhamma talk!Disāpi me dhammakathaṁ suṇantu, *Disāpi → disā hi (sya1ed, sya2ed, pts1ed)May even my enemies <j>devote themselves to the Buddha’s teaching!Disāpi me yuñjantu buddhasāsane; May even my enemies associate with those good menDisāpi me te manuje bhajantu, who establish others in the Dhamma!Ye dhammamevādapayanti santo.

May even my enemies <j>hear Dhamma at the right time,from those who teach acceptance,praising acquiescence;and may they follow that path!

Disā hi me khantivādānaṁ, avirodhappasaṁsinaṁ; Suṇantu dhammaṁ kālena, tañca anuvidhīyantu.

May even my enemies <j>hear Dhamma at the right time,Disā hi me khantivādānaṁ, from those who teach acceptance,avirodhappasaṁsinaṁ; praising acquiescence;Suṇantu dhammaṁ kālena, and may they follow that path!tañca anuvidhīyantu.

For then they’d never wish harmupon myself or others.Having arrived at ultimate peace,they’d look after creatures firm and frail.

Na hi jātu so mamaṁ hiṁse, aññaṁ vā pana kiñcanaṁ; *kiñcanaṁ → kañcinaṁ (sya1ed, sya2ed, pts1ed, pts2ed); kañcanaṁ (?)Pappuyya paramaṁ santiṁ, rakkheyya tasathāvare.

For then they’d never wish harmNa hi jātu so mamaṁ hiṁse, upon myself or others.aññaṁ vā pana kiñcanaṁ; *kiñcanaṁ → kañcinaṁ (sya1ed, sya2ed, pts1ed, pts2ed); kañcanaṁ (?)Having arrived at ultimate peace,Pappuyya paramaṁ santiṁ, they’d look after creatures firm and frail.rakkheyya tasathāvare.

For irrigators guide the water,and fletchers straighten arrows;carpenters carve timber—but the astute tame themselves.

Udakañhi nayanti nettikā, Usukārā namayanti tejanaṁ; *namayanti → damayanti (mr)Dāruṁ namayanti tacchakā, Attānaṁ damayanti paṇḍitā.

For irrigators guide the water,Udakañhi nayanti nettikā, and fletchers straighten arrows;Usukārā namayanti tejanaṁ; *namayanti → damayanti (mr)carpenters carve timber—Dāruṁ namayanti tacchakā, but the astute tame themselves.Attānaṁ damayanti paṇḍitā.

Some tame by using the rod,some with goads, and some with whips.But the unaffected one tamed mewithout rod or sword.

Daṇḍeneke damayanti, aṅkusebhi kasāhi ca; Adaṇḍena asatthena, ahaṁ dantomhi tādinā.

Some tame by using the rod,Daṇḍeneke damayanti, some with goads, and some with whips.aṅkusebhi kasāhi ca; But the unaffected one tamed meAdaṇḍena asatthena, without rod or sword.ahaṁ dantomhi tādinā.

My name is ‘Harmless’,though I used to be harmful.The name I bear today is true,for I do no harm to anyone.

‘Ahiṁsako’ti me nāmaṁ, hiṁsakassa pure sato; Ajjāhaṁ saccanāmomhi, na naṁ hiṁsāmi kiñcanaṁ. *kiñcanaṁ → kañcinaṁ (sya1ed, sya2ed, pts1ed, pts2ed); kañcanaṁ (?)

My name is ‘Harmless’,‘Ahiṁsako’ti me nāmaṁ, though I used to be harmful.hiṁsakassa pure sato; The name I bear today is true,Ajjāhaṁ saccanāmomhi, for I do no harm to anyone.na naṁ hiṁsāmi kiñcanaṁ. *kiñcanaṁ → kañcinaṁ (sya1ed, sya2ed, pts1ed, pts2ed); kañcanaṁ (?)

I used to be a bandit,the notorious Aṅgulimāla.Swept away in a great flood,I went to the Buddha for refuge.

Coro ahaṁ pure āsiṁ, aṅgulimāloti vissuto; Vuyhamāno mahoghena, buddhaṁ saraṇamāgamaṁ.

I used to be a bandit,Coro ahaṁ pure āsiṁ, the notorious Aṅgulimāla.aṅgulimāloti vissuto; Swept away in a great flood,Vuyhamāno mahoghena, I went to the Buddha for refuge.buddhaṁ saraṇamāgamaṁ.

I used to have blood on my hands,the notorious Aṅgulimāla.See the refuge I’ve found—the leash to existence is eradicated.

Lohitapāṇi pure āsiṁ, aṅgulimāloti vissuto; Saraṇagamanaṁ passa, bhavanetti samūhatā.

I used to have blood on my hands,Lohitapāṇi pure āsiṁ, the notorious Aṅgulimāla.aṅgulimāloti vissuto; See the refuge I’ve found—Saraṇagamanaṁ passa, the leash to existence is eradicated.bhavanetti samūhatā.

I’ve done many of the sort of deedsthat lead to a bad destination.The result of my deeds has already struck me,so I enjoy my food free of debt.

Tādisaṁ kammaṁ katvāna, bahuṁ duggatigāminaṁ; Phuṭṭho kammavipākena, anaṇo bhuñjāmi bhojanaṁ.

I’ve done many of the sort of deedsTādisaṁ kammaṁ katvāna, that lead to a bad destination.bahuṁ duggatigāminaṁ; The result of my deeds has already struck me,Phuṭṭho kammavipākena, so I enjoy my food free of debt.anaṇo bhuñjāmi bhojanaṁ.

Fools and simpletonsdevote themselves to negligence.But the wise protect diligenceas their best treasure.

Pamādamanuyuñjanti, bālā dummedhino janā; Appamādañca medhāvī, dhanaṁ seṭṭhaṁva rakkhati.

Fools and simpletonsPamādamanuyuñjanti, devote themselves to negligence.bālā dummedhino janā; But the wise protect diligenceAppamādañca medhāvī, as their best treasure.dhanaṁ seṭṭhaṁva rakkhati.

Don’t devote yourself to negligence,or delight in erotic intimacy.For if you’re diligent and practice absorption,you’ll attain ultimate happiness.

Mā pamādamanuyuñjetha, mā kāmaratisanthavaṁ; *kāmaratisanthavaṁ → … sandhavaṁ (mr)Appamatto hi jhāyanto, pappoti paramaṁ sukhaṁ.

Don’t devote yourself to negligence,Mā pamādamanuyuñjetha, or delight in erotic intimacy.mā kāmaratisanthavaṁ; *kāmaratisanthavaṁ → … sandhavaṁ (mr)For if you’re diligent and practice absorption,Appamatto hi jhāyanto, you’ll attain ultimate happiness.pappoti paramaṁ sukhaṁ.

It was welcome, not unwelcome,the advice I got was good.Of the well-explained teachings,I arrived at the best.

Svāgataṁ nāpagataṁ, netaṁ dummantitaṁ mama; Savibhattesu dhammesu, yaṁ seṭṭhaṁ tadupāgamaṁ.

It was welcome, not unwelcome,Svāgataṁ nāpagataṁ, the advice I got was good.netaṁ dummantitaṁ mama; Of the well-explained teachings,Savibhattesu dhammesu, I arrived at the best.yaṁ seṭṭhaṁ tadupāgamaṁ.

It was welcome, not unwelcome,the advice I got was good.I’ve attained the three knowledges,and fulfilled the Buddha’s instructions.”

Svāgataṁ nāpagataṁ, netaṁ dummantitaṁ mama; Tisso vijjā anuppattā, kataṁ buddhassa sāsanaṁ.

It was welcome, not unwelcome,Svāgataṁ nāpagataṁ, the advice I got was good.netaṁ dummantitaṁ mama; I’ve attained the three knowledges,Tisso vijjā anuppattā, and fulfilled the Buddha’s instructions.”kataṁ buddhassa sāsanaṁ.

“In the wilderness, at a tree’s root,*The following verses are not found in MN 86.on mountains, or in caves—it used to be that wherever I stood,my mind was anxious.

Araññe rukkhamūle vā, pabbatesu guhāsu vā; Tattha tattheva aṭṭhāsiṁ, ubbiggamanaso tadā.

“In the wilderness, at a tree’s root,*The following verses are not found in MN 86.Araññe rukkhamūle vā, on mountains, or in caves—pabbatesu guhāsu vā; it used to be that wherever I stood,Tattha tattheva aṭṭhāsiṁ, my mind was anxious.ubbiggamanaso tadā.

But now I lie down happily and stand up happily,I live my life happily,out of MāraMāraLa personificación del mal y la tentación. En los textos tempranos, tratado tanto como una deidad del reino de los sentidos como una metáfora.Ver en el glosario’s reach;the teacher had sympathy for me.

Sukhaṁ sayāmi ṭhāyāmi, sukhaṁ kappemi jīvitaṁ; Ahatthapāso mārassa, aho satthānukampito.

But now I lie down happily and stand up happily,Sukhaṁ sayāmi ṭhāyāmi, I live my life happily,sukhaṁ kappemi jīvitaṁ; out of Māra’s reach;Ahatthapāso mārassa, the teacher had sympathy for me.aho satthānukampito.

I used to be of brahmin birth,highborn on both sides,now I’m a son of the Holy One,the Teacher, King of Dhamma.

Brahmajacco pure āsiṁ, udicco ubhato ahu; Sojja putto sugatassa, dhammarājassa satthuno.

I used to be of brahmin birth,Brahmajacco pure āsiṁ, highborn on both sides,udicco ubhato ahu; now I’m a son of the Holy One,Sojja putto sugatassa, the Teacher, King of Dhamma.dhammarājassa satthuno.

I am rid of craving, free of grasping,my sense doors are guarded and well-restrained.I’ve destroyed the root of gloom,and attained the ending of defilements.

Vītataṇho anādāno, guttadvāro susaṁvuto; Aghamūlaṁ vadhitvāna, patto me āsavakkhayo.

I am rid of craving, free of grasping,Vītataṇho anādāno, my sense doors are guarded and well-restrained.guttadvāro susaṁvuto; I’ve destroyed the root of gloom,Aghamūlaṁ vadhitvāna, and attained the ending of defilements.patto me āsavakkhayo.

I’ve served the teacherand fulfilled the Buddha’s instructions.The heavy burden is laid down,the leash to existence is eradicated.”

Pariciṇṇo mayā satthā, kataṁ buddhassa sāsanaṁ; Ohito garuko bhāro, bhavanetti samūhatā”ti.

I’ve served the teacherPariciṇṇo mayā satthā, and fulfilled the Buddha’s instructions.kataṁ buddhassa sāsanaṁ; The heavy burden is laid down,Ohito garuko bhāro, the leash to existence is eradicated.”bhavanetti samūhatā”ti.