Mahākassapa

“You shouldn’t live for the adulation of a following;it turns your mind, making it hard to get immersion.Seeing that popularity is suffering,you shouldn’t consent to a following.

“Na gaṇena purakkhato care, Vimano hoti samādhi dullabho; Nānājanasaṅgaho dukho, Iti disvāna gaṇaṁ na rocaye.

“You shouldn’t live for the adulation of a following;“Na gaṇena purakkhato care, it turns your mind, making it hard to get immersion.Vimano hoti samādhi dullabho; Seeing that popularity is suffering,Nānājanasaṅgaho dukho, you shouldn’t consent to a following.Iti disvāna gaṇaṁ na rocaye.

A sage should not visit respectable families;it turns your mind, making it hard to get immersion.If you’re eager and greedy for flavors,you’ll miss the goal that brings such happiness.

Na kulāni upabbaje muni, Vimano hoti samādhi dullabho; So ussukko rasānugiddho, Atthaṁ riñcati yo sukhāvaho.

A sage should not visit respectable families;Na kulāni upabbaje muni, it turns your mind, making it hard to get immersion.Vimano hoti samādhi dullabho; If you’re eager and greedy for flavors,So ussukko rasānugiddho, you’ll miss the goal that brings such happiness.Atthaṁ riñcati yo sukhāvaho.

They know it really is a bog,this homage and veneration in respectable families.Honor is a subtle dart, hard to extract,and hard for a reprobate to give up.”

Paṅkoti hi naṁ avedayuṁ, Yāyaṁ vandanapūjanā kulesu; Sukhumaṁ sallaṁ durubbahaṁ, Sakkāro kāpurisena dujjaho.

They know it really is a bog,Paṅkoti hi naṁ avedayuṁ, this homage and veneration in respectable families.Yāyaṁ vandanapūjanā kulesu; Honor is a subtle dart, hard to extract,Sukhumaṁ sallaṁ durubbahaṁ, and hard for a reprobate to give up.”Sakkāro kāpurisena dujjaho.

“I came down from my lodgingand entered the city for alms.I courteously stood bywhile a leper ate.

Senāsanamhā oruyha, nagaraṁ piṇḍāya pāvisiṁ; Bhuñjantaṁ purisaṁ kuṭṭhiṁ, sakkaccaṁ taṁ upaṭṭhahiṁ.

“I came down from my lodgingSenāsanamhā oruyha, and entered the city for alms.nagaraṁ piṇḍāya pāvisiṁ; I courteously stood byBhuñjantaṁ purisaṁ kuṭṭhiṁ, while a leper ate.sakkaccaṁ taṁ upaṭṭhahiṁ.

With his putrid handhe offered me a morsel.Putting the morsel in my bowl,his finger dropped off right there.

So me pakkena hatthena, *me → taṁ (pts1ed, mr)ālopaṁ upanāmayi; Ālopaṁ pakkhipantassa, aṅguli cettha chijjatha. *aṅguli cettha → aṅgulī pettha (bj, pts1ed, pts2ed, mr)

With his putrid handSo me pakkena hatthena, *me → taṁ (pts1ed, mr)he offered me a morsel.ālopaṁ upanāmayi; Putting the morsel in my bowl,Ālopaṁ pakkhipantassa, his finger dropped off right there.aṅguli cettha chijjatha. *aṅguli cettha → aṅgulī pettha (bj, pts1ed, pts2ed, mr)

Sitting by a wall,I ate that lump of rice.I did not feel any disgustwhile eating or afterwards.

Kuṭṭamūlañca nissāya, *Kuṭṭamūlañca → kuḍḍamūlañca (bj, sya1ed, sya2ed, pts1ed); kuḍḍamūlaṁ vā (pts2ed)ālopaṁ taṁ abhuñjisaṁ; Bhuñjamāne vā bhutte vā, *vā → va (bj); ca (sya1ed, sya2ed, pts1ed)jegucchaṁ me na vijjati.

Sitting by a wall,Kuṭṭamūlañca nissāya, *Kuṭṭamūlañca → kuḍḍamūlañca (bj, sya1ed, sya2ed, pts1ed); kuḍḍamūlaṁ vā (pts2ed)I ate that lump of rice.ālopaṁ taṁ abhuñjisaṁ; I did not feel any disgustBhuñjamāne vā bhutte vā, *vā → va (bj); ca (sya1ed, sya2ed, pts1ed)while eating or afterwards.jegucchaṁ me na vijjati.

Anyone who makes use ofleftovers for food,rancid urine as medicine,the root of a tree as lodging,and cast-off rags as robes,is at ease in any quarter.”

Uttiṭṭhapiṇḍo āhāro, pūtimuttañca osadhaṁ; Senāsanaṁ rukkhamūlaṁ, paṁsukūlañca cīvaraṁ; Yassete abhisambhutvā, *abhisambhutvā → abhibhuñjati (?)sa ve cātuddiso naro.

Anyone who makes use ofUttiṭṭhapiṇḍo āhāro, leftovers for food,pūtimuttañca osadhaṁ; rancid urine as medicine,Senāsanaṁ rukkhamūlaṁ, the root of a tree as lodging,paṁsukūlañca cīvaraṁ; and cast-off rags as robes,Yassete abhisambhutvā, *abhisambhutvā → abhibhuñjati (?)is at ease in any quarter.”sa ve cātuddiso naro.

“Where some have fallen to ruinwhile climbing the mountain,there Kassapa ascends;an heir of 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,aware and mindful,owing to his psychic powers.

Yattha eke vihaññanti, āruhantā siluccayaṁ; Tassa buddhassa dāyādo, *Tassa → tattha (bj, sya1ed, sya2ed, pts2ed)sampajāno patissato; Iddhibalenupatthaddho, kassapo abhirūhati.

“Where some have fallen to ruinYattha eke vihaññanti, while climbing the mountain,āruhantā siluccayaṁ; there Kassapa ascends;Tassa buddhassa dāyādo, *Tassa → tattha (bj, sya1ed, sya2ed, pts2ed)an heir of the Buddha,sampajāno patissato; aware and mindful,Iddhibalenupatthaddho, owing to his psychic powers.kassapo abhirūhati.

Returning from almsround,Kassapa ascends the mountain,and practices absorption without grasping,with fear and dread given up.

Piṇḍapātapaṭikkanto, selamāruyha kassapo; Jhāyati anupādāno, pahīnabhayabheravo.

Returning from almsround,Piṇḍapātapaṭikkanto, Kassapa ascends the mountain,selamāruyha kassapo; and practices absorption without grasping,Jhāyati anupādāno, with fear and dread given up.pahīnabhayabheravo.

Returning from almsround,Kassapa ascends the mountain,and practices absorption without grasping,quenched amongst those who burn.

Piṇḍapātapaṭikkanto, selamāruyha kassapo; Jhāyati anupādāno, ḍayhamānesu nibbuto.

Returning from almsround,Piṇḍapātapaṭikkanto, Kassapa ascends the mountain,selamāruyha kassapo; and practices absorption without grasping,Jhāyati anupādāno, quenched amongst those who burn.ḍayhamānesu nibbuto.

Returning from almsround,Kassapa ascends the mountain,and practices absorption without grasping,his task completed, free of defilements.”*Legend has it that Kassapa meditates there still, rapt in deepest absorption, waiting until the coming of the future Buddha Metteyya, to whom he will present the rag robes of Gotama, which he received at SN 16.11:15.2. This story echoes Taittiriya Āraṇyaka 1.7.1.3, which tells how the sage Kaśyapa, the eighth above the seven Sūryas, dwells constantly on Mount Meru, never leaving, while the other Suns illuminate different regions. Sages have gone as far as the regions around, but none reached the mountain itself.

Piṇḍapātapaṭikkanto, selamāruyha kassapo; Jhāyati anupādāno, katakicco anāsavo.

Returning from almsround,Piṇḍapātapaṭikkanto, Kassapa ascends the mountain,selamāruyha kassapo; and practices absorption without grasping,Jhāyati anupādāno, his task completed, free of defilements.”*Legend has it that Kassapa meditates there still, rapt in deepest absorption, waiting until the coming of the future Buddha Metteyya, to whom he will present the rag robes of Gotama, which he received at SN 16.11:15.2. This story echoes Taittiriya Āraṇyaka 1.7.1.3, which tells how the sage Kaśyapa, the eighth above the seven Sūryas, dwells constantly on Mount Meru, never leaving, while the other Suns illuminate different regions. Sages have gone as far as the regions around, but none reached the mountain itself.katakicco anāsavo.

“Strewn with garlands of the musk-rose tree,these regions are so delightful, so lovely,echoing with the trumpeting of elephants:these rocky crags delight me!

Karerimālāvitatā, bhūmibhāgā manoramā; Kuñjarābhirudā rammā, te selā ramayanti maṁ.

“Strewn with garlands of the musk-rose tree,Karerimālāvitatā, these regions are so delightful, so lovely,bhūmibhāgā manoramā; echoing with the trumpeting of elephants:Kuñjarābhirudā rammā, these rocky crags delight me!te selā ramayanti maṁ.

Glistening, they look like blue stormclouds,with waters cool and streams so clear,and covered all in ladybugs:these rocky crags delight me!

Nīlabbhavaṇṇā rucirā, vārisītā sucindharā; Indagopakasañchannā, te selā ramayanti maṁ.

Glistening, they look like blue stormclouds,Nīlabbhavaṇṇā rucirā, with waters cool and streams so clear,vārisītā sucindharā; and covered all in ladybugs:Indagopakasañchannā, these rocky crags delight me!te selā ramayanti maṁ.

Like the peak of a blue stormcloud,or like a fine bungalow, lovely,echoing with the trumpeting of elephants:these rocky crags delight me!

Nīlabbhakūṭasadisā, kūṭāgāravarūpamā; Vāraṇābhirudā rammā, te selā ramayanti maṁ.

Like the peak of a blue stormcloud,Nīlabbhakūṭasadisā, or like a fine bungalow, lovely,kūṭāgāravarūpamā; echoing with the trumpeting of elephants:Vāraṇābhirudā rammā, these rocky crags delight me!te selā ramayanti maṁ.

The rain comes down on the lovely flats,in the mountains frequented by seers.Echoing with the cries of peacocks,these rocky crags delight me!

Abhivuṭṭhā rammatalā, nagā isibhi sevitā; Abbhunnaditā sikhīhi, te selā ramayanti maṁ.

The rain comes down on the lovely flats,Abhivuṭṭhā rammatalā, in the mountains frequented by seers.nagā isibhi sevitā; Echoing with the cries of peacocks,Abbhunnaditā sikhīhi, these rocky crags delight me!te selā ramayanti maṁ.

It’s enough for me, who loves absorption,to remain resolute.It’s enough for me,a resolute monk who wants what’s best.

Alaṁ jhāyitukāmassa, pahitattassa me sato; Alaṁ me atthakāmassa, *atthakāmassa → attakāmassa (?)pahitattassa bhikkhuno.

It’s enough for me, who loves absorption,Alaṁ jhāyitukāmassa, to remain resolute.pahitattassa me sato; It’s enough for me,Alaṁ me atthakāmassa, *atthakāmassa → attakāmassa (?)a resolute monk who wants what’s best.pahitattassa bhikkhuno.

It’s enough for me,a resolute monk who loves comfort.It’s enough for me,resolute and unaffected, loving meditation.

Alaṁ me phāsukāmassa, pahitattassa bhikkhuno; Alaṁ me yogakāmassa, pahitattassa tādino.

It’s enough for me,Alaṁ me phāsukāmassa, a resolute monk who loves comfort.pahitattassa bhikkhuno; It’s enough for me,Alaṁ me yogakāmassa, resolute and unaffected, loving meditation.pahitattassa tādino.

Covered with flowers of flax,like the welkin covered with stormclouds,full of flocks of many different birds,these rocky crags delight me!

Umāpupphena samānā, gaganāvabbhachāditā; Nānādijagaṇākiṇṇā, te selā ramayanti maṁ.

Covered with flowers of flax,Umāpupphena samānā, like the welkin covered with stormclouds,gaganāvabbhachāditā; full of flocks of many different birds,Nānādijagaṇākiṇṇā, these rocky crags delight me!te selā ramayanti maṁ.

Empty of householders,frequented by herds of deer,full of flocks of many different birds,these rocky crags delight me!

Anākiṇṇā gahaṭṭhehi, migasaṅghanisevitā; Nānādijagaṇākiṇṇā, te selā ramayanti maṁ.

Empty of householders,Anākiṇṇā gahaṭṭhehi, frequented by herds of deer,migasaṅghanisevitā; full of flocks of many different birds,Nānādijagaṇākiṇṇā, these rocky crags delight me!te selā ramayanti maṁ.

The water’s clear and the rocks are broad,monkeys and deer are all around;festooned with dewy moss,these rocky crags delight me!”

Acchodikā puthusilā, gonaṅgulamigāyutā; Ambusevālasañchannā, te selā ramayanti maṁ.

The water’s clear and the rocks are broad,Acchodikā puthusilā, monkeys and deer are all around;gonaṅgulamigāyutā; festooned with dewy moss,Ambusevālasañchannā, these rocky crags delight me!”te selā ramayanti maṁ.

“Even the music of a five-piece bandcan never give such pleasureas when, with unified mind,you rightly discern 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.”

Na pañcaṅgikena turiyena, Rati me hoti tādisī; Yathā ekaggacittassa, Sammā dhammaṁ vipassato.

“Even the music of a five-piece bandNa pañcaṅgikena turiyena, can never give such pleasureRati me hoti tādisī; as when, with unified mind,Yathā ekaggacittassa, you rightly discern the Dhamma.”Sammā dhammaṁ vipassato.

“Don’t get involved in lots of work,avoid people, and don’t try to acquire things.If you’re eager and greedy for flavors,you’ll miss the goal that brings such happiness.

Kammaṁ bahukaṁ na kāraye, Parivajjeyya janaṁ na uyyame; Ussukko so rasānugiddho, Atthaṁ riñcati yo sukhāvaho.

“Don’t get involved in lots of work,Kammaṁ bahukaṁ na kāraye, avoid people, and don’t try to acquire things.Parivajjeyya janaṁ na uyyame; If you’re eager and greedy for flavors,Ussukko so rasānugiddho, you’ll miss the goal that brings such happiness.Atthaṁ riñcati yo sukhāvaho.

Don’t get involved in lots of work,avoid what doesn’t lead to the goal.The body gets worn out and fatigued,and when you ache, you won’t find serenity.”

Kammaṁ bahukaṁ na kāraye, Parivajjeyya anattaneyyametaṁ; Kicchati kāyo kilamati, Dukkhito so samathaṁ na vindati.

Don’t get involved in lots of work,Kammaṁ bahukaṁ na kāraye, avoid what doesn’t lead to the goal.Parivajjeyya anattaneyyametaṁ; The body gets worn out and fatigued,Kicchati kāyo kilamati, and when you ache, you won’t find serenity.”Dukkhito so samathaṁ na vindati.

“You won’t see yourselfby merely reciting words,wandering stiff-neckedand thinking, ‘I’m better than them.’

Oṭṭhappahatamattena, attānampi na passati; Patthaddhagīvo carati, ahaṁ seyyoti maññati.

“You won’t see yourselfOṭṭhappahatamattena, by merely reciting words,attānampi na passati; wandering stiff-neckedPatthaddhagīvo carati, and thinking, ‘I’m better than them.’ahaṁ seyyoti maññati.

The fool is no better,but they think they are.The wise don’t praisepompous people.

Aseyyo seyyasamānaṁ, bālo maññati attānaṁ; Na taṁ viññū pasaṁsanti, patthaddhamānasaṁ naraṁ.

The fool is no better,Aseyyo seyyasamānaṁ, but they think they are.bālo maññati attānaṁ; The wise don’t praiseNa taṁ viññū pasaṁsanti, pompous people.patthaddhamānasaṁ naraṁ.

Whoever does not waverdue to the discriminations—‘I am better’, ‘I’m not better’,‘I am worse’, or ‘I am the same’—

Yo ca seyyohamasmīti, nāhaṁ seyyoti vā pana; Hīno taṁsadiso vāti, *taṁsadiso → hīnohaṁ sadiso (sya1ed, sya2ed, pts1ed, pts2ed)vidhāsu na vikampati.

Whoever does not waverYo ca seyyohamasmīti, due to the discriminations—nāhaṁ seyyoti vā pana; ‘I am better’, ‘I’m not better’,Hīno taṁsadiso vāti, *taṁsadiso → hīnohaṁ sadiso (sya1ed, sya2ed, pts1ed, pts2ed)‘I am worse’, or ‘I am the same’—vidhāsu na vikampati.

with such understanding, unaffected,steady in ethics,and devoted to serenity of mind:that is who the wise praise.”

Paññavantaṁ tathā tādiṁ, *tathā tādiṁ → tathāvādiṁ (sya1ed, sya2ed, pts1ed)sīlesu susamāhitaṁ; Cetosamathamanuttaṁ, tañce viññū pasaṁsare. *tañce → taṁ ve (bj, sya1ed, sya2ed, pts2ed); tañ ca (pts1ed)

with such understanding, unaffected,Paññavantaṁ tathā tādiṁ, *tathā tādiṁ → tathāvādiṁ (sya1ed, sya2ed, pts1ed)steady in ethics,sīlesu susamāhitaṁ; and devoted to serenity of mind:Cetosamathamanuttaṁ, that is who the wise praise.”tañce viññū pasaṁsare. *tañce → taṁ ve (bj, sya1ed, sya2ed, pts2ed); tañ ca (pts1ed)

“Whoever has no respectfor their spiritual companionsis as far from the true teachingas the earth is from the sky.

Yassa sabrahmacārīsu, gāravo nūpalabbhati; Ārakā hoti saddhammā, nabhato puthavī yathā.

“Whoever has no respectYassa sabrahmacārīsu, for their spiritual companionsgāravo nūpalabbhati; is as far from the true teachingĀrakā hoti saddhammā, as the earth is from the sky.nabhato puthavī yathā.

Those whose conscience and prudenceare always rightly established,thrive in the spiritual life;for them, there are no future lives.

Yesañca hiriottappaṁ, sadā sammā upaṭṭhitaṁ; Virūḷhabrahmacariyā te, tesaṁ khīṇā punabbhavā.

Those whose conscience and prudenceYesañca hiriottappaṁ, are always rightly established,sadā sammā upaṭṭhitaṁ; thrive in the spiritual life;Virūḷhabrahmacariyā te, for them, there are no future lives.tesaṁ khīṇā punabbhavā.

When a mendicant who is haughty and ficklewears rags from the rubbish-heap,that doesn’t make them shine:they’re like a monkey in a lion skin.

Uddhato capalo bhikkhu, paṁsukūlena pāruto; Kapīva sīhacammena, na so tenupasobhati.

When a mendicant who is haughty and fickleUddhato capalo bhikkhu, wears rags from the rubbish-heap,paṁsukūlena pāruto; that doesn’t make them shine:Kapīva sīhacammena, they’re like a monkey in a lion skin.na so tenupasobhati.

But if they not restless or fickle,alert, with senses restrained,then, wearing rags from the rubbish-heap, they shinelike a lion in a mountain cave.”

Anuddhato acapalo, nipako saṁvutindriyo; Sobhati paṁsukūlena, sīhova girigabbhare.

But if they not restless or fickle,Anuddhato acapalo, alert, with senses restrained,nipako saṁvutindriyo; then, wearing rags from the rubbish-heap, they shineSobhati paṁsukūlena, like a lion in a mountain cave.”sīhova girigabbhare.

“These many godspowerful and glorious,all 10,000 of them,belong to the host of the Divinity.

Ete sambahulā devā, iddhimanto yasassino; Dasadevasahassāni, sabbe te brahmakāyikā.

“These many godsEte sambahulā devā, powerful and glorious,iddhimanto yasassino; all 10,000 of them,Dasadevasahassāni, belong to the host of the Divinity.sabbe te brahmakāyikā.

They stand with cupped palmshonoring Sāriputta,the general of the Dhamma, the hero,the serene great meditator:

Dhammasenāpatiṁ vīraṁ, *vīraṁ → dhīraṁ (sya1ed, sya2ed, pts1ed)mahājhāyiṁ samāhitaṁ; Sāriputtaṁ namassantā, tiṭṭhanti pañjalīkatā.

They stand with cupped palmsDhammasenāpatiṁ vīraṁ, *vīraṁ → dhīraṁ (sya1ed, sya2ed, pts1ed)honoring Sāriputta,mahājhāyiṁ samāhitaṁ; the general of the Dhamma, the hero,Sāriputtaṁ namassantā, the serene great meditator:tiṭṭhanti pañjalīkatā.

‘Homage to you, O thoroughbred!Homage to you, supreme among men!We don’t understandthe basis of your absorption.

‘Namo te purisājañña, namo te purisuttama; Yassa te nābhijānāma, yampi nissāya jhāyati. *jhāyati → jhāyasi (pts2ed, Ma-aka)

‘Homage to you, O thoroughbred!‘Namo te purisājañña, Homage to you, supreme among men!namo te purisuttama; We don’t understandYassa te nābhijānāma, the basis of your absorption.yampi nissāya jhāyati. *jhāyati → jhāyasi (pts2ed, Ma-aka)

The profound domain of the Buddhasis truly amazing.We don’t understand,though we’ve gathered here to split hairs.’

Accheraṁ vata buddhānaṁ, gambhīro gocaro sako; Ye mayaṁ nābhijānāma, vālavedhisamāgatā’.

The profound domain of the BuddhasAccheraṁ vata buddhānaṁ, is truly amazing.gambhīro gocaro sako; We don’t understand,Ye mayaṁ nābhijānāma, though we’ve gathered here to split hairs.’vālavedhisamāgatā’.

When he saw the host of godspaying homage to Sāriputta—who is truly worthy of homage—Kappina smiled.”

Taṁ tathā devakāyehi, pūjitaṁ pūjanārahaṁ; Sāriputtaṁ tadā disvā, kappinassa sitaṁ ahu.

When he saw the host of godsTaṁ tathā devakāyehi, paying homage to Sāriputta—pūjitaṁ pūjanārahaṁ; who is truly worthy of homage—Sāriputtaṁ tadā disvā, Kappina smiled.”kappinassa sitaṁ ahu.

“As far as the range of the Buddha extends,I am distinguished in austerities.I have no equal,apart from the great sage himself.

Yāvatā buddhakhettamhi, ṭhapayitvā mahāmuniṁ; Dhutaguṇe visiṭṭhohaṁ, sadiso me na vijjati.

“As far as the range of the Buddha extends,Yāvatā buddhakhettamhi, I am distinguished in austerities.ṭhapayitvā mahāmuniṁ; I have no equal,Dhutaguṇe visiṭṭhohaṁ, apart from the great sage himself.sadiso me na vijjati.

I’ve served the teacherand fulfilled the Buddha’s instructions.The heavy burden is laid down,now there’ll be no more future lives.”

Pariciṇṇo mayā satthā, kataṁ buddhassa sāsanaṁ; Ohito garuko bhāro, natthi dāni punabbhavo.

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, now there’ll be no more future lives.”natthi dāni punabbhavo.

“Like a lotus flowerto which water will not stick,Gotama the immeasurable is unstainedby robes, lodgings, or food.He inclines to renunciation,and has escaped the three states of existence.

Na cīvare na sayane, bhojane nupalimpati; Gotamo anappameyyo, muḷālapupphaṁ vimalaṁva; Ambunā nekkhammaninno, tibhavābhinissaṭo.

“Like a lotus flowerNa cīvare na sayane, to which water will not stick,bhojane nupalimpati; Gotama the immeasurable is unstainedGotamo anappameyyo, by robes, lodgings, or food.muḷālapupphaṁ vimalaṁva; He inclines to renunciation,Ambunā nekkhammaninno, and has escaped the three states of existence.tibhavābhinissaṭo.

The great sage’s neck is 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;faith is his hands, and wisdom his head.Having great knowledge,he always wanders, quenched.”

Satipaṭṭhānagīvo so, saddhāhattho mahāmuni; Paññāsīso mahāñāṇī, sadā carati nibbuto”ti.

The great sage’s neck is mindfulness meditation;Satipaṭṭhānagīvo so, faith is his hands, and wisdom his head.saddhāhattho mahāmuni; Having great knowledge,Paññāsīso mahāñāṇī, he always wanders, quenched.”sadā carati nibbuto”ti.