Mahāpanthaka

When I first saw the Teacherwho fears nothing from any quarter,I was struck with a sense of urgency,seeing the supreme among men.

“Yadā paṭhamamaddakkhiṁ, satthāramakutobhayaṁ; Tato me ahu saṁvego, passitvā purisuttamaṁ.

When I first saw the Teacher“Yadā paṭhamamaddakkhiṁ, who fears nothing from any quarter,satthāramakutobhayaṁ; I was struck with a sense of urgency,Tato me ahu saṁvego, seeing the supreme among men.passitvā purisuttamaṁ.

Anyone who, having found such a Teacher,would lose them again,is like one who, when approached by Lady Luck,would ward her off with their hands and feet.*“Lady Luck” is Siri, later famed as goddess of fortune and prosperity. The same idiom recurs at MN 49:5.9. As to why someone would ward her off, Siri (Sanskrit śrī) is identified with Lakṣmī “the undeparting” (Śrī Sūkta 2, lakṣmīmanapagāminīm). Atharva Veda 7.115 opens with, “Fly away wicked Lakṣmī, vanish, fly hence”. Apparently 101 Lakṣmīs attach to a man when born, and the spell chases away the wicked (pāpi) while keeping the good (puṇya). In this case the Pali text does not draw directly from the Veda, as there is no close verbal parallel, and the Pali presents as irrational an action that makes good sense in the context of the Vedic passage. Rather, it would seem, the Pali draws from a more general cultural awareness.

Siriṁ hatthehi pādehi, yo paṇāmeyya āgataṁ; Etādisaṁ so satthāraṁ, ārādhetvā virādhaye.

Anyone who, having found such a Teacher,Siriṁ hatthehi pādehi, would lose them again,yo paṇāmeyya āgataṁ; is like one who, when approached by Lady Luck,Etādisaṁ so satthāraṁ, would ward her off with their hands and feet.*“Lady Luck” is Siri, later famed as goddess of fortune and prosperity. The same idiom recurs at MN 49:5.9. As to why someone would ward her off, Siri (Sanskrit śrī) is identified with Lakṣmī “the undeparting” (Śrī Sūkta 2, lakṣmīmanapagāminīm). Atharva Veda 7.115 opens with, “Fly away wicked Lakṣmī, vanish, fly hence”. Apparently 101 Lakṣmīs attach to a man when born, and the spell chases away the wicked (pāpi) while keeping the good (puṇya). In this case the Pali text does not draw directly from the Veda, as there is no close verbal parallel, and the Pali presents as irrational an action that makes good sense in the context of the Vedic passage. Rather, it would seem, the Pali draws from a more general cultural awareness.ārādhetvā virādhaye.

Then I left behind my children and wives,my riches and my grain;I had my hair and beard cut off,and went forth to homelessness.

Tadāhaṁ puttadārañca, dhanadhaññañca chaḍḍayiṁ; Kesamassūni chedetvā, pabbajiṁ anagāriyaṁ.

Then I left behind my children and wives,Tadāhaṁ puttadārañca, my riches and my grain;dhanadhaññañca chaḍḍayiṁ; I had my hair and beard cut off,Kesamassūni chedetvā, and went forth to homelessness.pabbajiṁ anagāriyaṁ.

Endowed with the monastic training and livelihood,my sense faculties well-restrained,paying homage to 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,I meditated undefeated.

Sikkhāsājīvasampanno, indriyesu susaṁvuto; Namassamāno sambuddhaṁ, vihāsiṁ aparājito.

Endowed with the monastic training and livelihood,Sikkhāsājīvasampanno, my sense faculties well-restrained,indriyesu susaṁvuto; paying homage to the Buddha,Namassamāno sambuddhaṁ, I meditated undefeated.vihāsiṁ aparājito.

Then a wish occurred to me,my heart’s truest wish:I wouldn’t sit down, not even for a short while,until the dart of craving was plucked.

Tato me paṇidhī āsi, cetaso abhipatthito; Na nisīde muhuttampi, taṇhāsalle anūhate.

Then a wish occurred to me,Tato me paṇidhī āsi, my heart’s truest wish:cetaso abhipatthito; I wouldn’t sit down, not even for a short while,Na nisīde muhuttampi, until the dart of craving was plucked.taṇhāsalle anūhate.

As I meditate like this,see my energy and vigor!I’ve attained the three knowledges,and fulfilled the Buddha’s instructions.

Tassa mevaṁ viharato, passa vīriyaparakkamaṁ; Tisso vijjā anuppattā, kataṁ buddhassa sāsanaṁ.

As I meditate like this,Tassa mevaṁ viharato, see my energy and vigor!passa vīriyaparakkamaṁ; I’ve attained the three knowledges,Tisso vijjā anuppattā, and fulfilled the Buddha’s instructions.kataṁ buddhassa sāsanaṁ.

I know my past lives,my clairvoyance is clarified;I’m perfected, worthy of offerings,liberated, free of attachments.

Pubbenivāsaṁ jānāmi, dibbacakkhu visodhitaṁ; Arahā dakkhiṇeyyomhi, vippamutto nirūpadhi.

I know my past lives,Pubbenivāsaṁ jānāmi, my clairvoyance is clarified;dibbacakkhu visodhitaṁ; I’m perfected, worthy of offerings,Arahā dakkhiṇeyyomhi, liberated, free of attachments.vippamutto nirūpadhi.

Then, at the end of the night,as the rising of the sun drew near,all craving was dried up,so I sat down cross-legged.

Tato ratyā vivasāne, *vivasāne → vivasane (bj, sya1ed, sya2ed, pts1ed, pts2ed)sūriyuggamanaṁ pati; *sūriyuggamanaṁ → suriyassuggamanaṁ (bj, sya1ed, sya2ed, pts1ed, pts2ed)Sabbaṁ taṇhaṁ visosetvā, pallaṅkena upāvisin”ti.

Then, at the end of the night,Tato ratyā vivasāne, *vivasāne → vivasane (bj, sya1ed, sya2ed, pts1ed, pts2ed)as the rising of the sun drew near,sūriyuggamanaṁ pati; *sūriyuggamanaṁ → suriyassuggamanaṁ (bj, sya1ed, sya2ed, pts1ed, pts2ed)all craving was dried up,Sabbaṁ taṇhaṁ visosetvā, so I sat down cross-legged.pallaṅkena upāvisin”ti.