Uppalavaṇṇā

“The two of us were co-wives, though we were mother and daughter. I was struck with a sense of urgency, so astonishing and hair-raising!

“Ubho mātā ca dhītā ca, mayaṁ āsuṁ sapattiyo; *āsuṁ → āhuṁ (bj)Tassā me ahu saṁvego, abbhuto lomahaṁsano.

“The two of us were co-wives, “Ubho mātā ca dhītā ca, though we were mother and daughter. mayaṁ āsuṁ sapattiyo; *āsuṁ → āhuṁ (bj)I was struck with a sense of urgency, Tassā me ahu saṁvego, so astonishing and hair-raising! abbhuto lomahaṁsano.

Curse those filthy sensual pleasures, so nasty and thorny, where we, both mother and daughter, had to be co-wives together.

Dhiratthu kāmā asucī, duggandhā bahukaṇṭakā; Yattha mātā ca dhītā ca, sabhariyā mayaṁ ahuṁ.

Curse those filthy sensual pleasures, Dhiratthu kāmā asucī, so nasty and thorny, duggandhā bahukaṇṭakā; where we, both mother and daughter, Yattha mātā ca dhītā ca, had to be co-wives together. sabhariyā mayaṁ ahuṁ.

Seeing the danger in sensual pleasures, seeing renunciation as sanctuary, I went forth in Rājagaha from the lay life to homelessness.

Kāmesvādīnavaṁ disvā, nekkhammaṁ daṭṭhu khemato; Sā pabbajjiṁ rājagahe, agārasmānagāriyaṁ.

Seeing the danger in sensual pleasures, Kāmesvādīnavaṁ disvā, seeing renunciation as sanctuary, nekkhammaṁ daṭṭhu khemato; I went forth in Rājagaha Sā pabbajjiṁ rājagahe, from the lay life to homelessness. agārasmānagāriyaṁ.

I know my past lives; my clairvoyance is clarified; I encompass the minds of others; my clairaudience is purified;

Pubbenivāsaṁ jānāmi, dibbacakkhu visodhitaṁ; Cetopariccañāṇañca, sotadhātu visodhitā.

I know my past lives; Pubbenivāsaṁ jānāmi, my clairvoyance is clarified; dibbacakkhu visodhitaṁ; I encompass the minds of others; Cetopariccañāṇañca, my clairaudience is purified; sotadhātu visodhitā.

I’ve realized the psychic powers, and attained the ending of defilements. I’ve realized the six kinds of direct knowledge, and fulfilled 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’s instructions.

Iddhīpi me sacchikatā, patto me āsavakkhayo; Chaḷabhiññā sacchikatā, kataṁ buddhassa sāsanaṁ.

I’ve realized the psychic powers, Iddhīpi me sacchikatā, and attained the ending of defilements. patto me āsavakkhayo; I’ve realized the six kinds of direct knowledge, Chaḷabhiññā sacchikatā, and fulfilled the Buddha’s instructions. kataṁ buddhassa sāsanaṁ.

I created a four-horsed chariot using my psychic powers. Then I bowed at the feet of the Buddha, the glorious protector of the world.”

Iddhiyā abhinimmitvā, caturassaṁ rathaṁ ahaṁ; Buddhassa pāde vanditvā, lokanāthassa tādino”. *tādino → sirīmato (sya1ed, sya2ed, pts1ed, pts2ed, mr)

I created a four-horsed chariot Iddhiyā abhinimmitvā, using my psychic powers. caturassaṁ rathaṁ ahaṁ; Then I bowed at the feet of the Buddha, Buddhassa pāde vanditvā, the glorious protector of the world.” lokanāthassa tādino”. *tādino → sirīmato (sya1ed, sya2ed, pts1ed, pts2ed, mr)

“You’ve come to this sal tree all crowned with flowers, and stand at its root all alone. But you have no male companion with you— *The parallel verse at SN 5.5:2.3 has, “There is no-one to whom you are second in the element of beauty” (na catthi te dutiyā vaṇṇadhātu,). The two lines use dutiya (“second”) in different senses, as the ordinal number, and as “companion”. The Therīgāthā commentary offers two explanations, the second of which appears to lean on a version of the line similar to that found in SN 5.5. This, together with the fact that the unusual term vaṇṇadhātu in that line seems like a direct reference to her name, suggests that the SN version may be the original one.silly girl, aren’t you afraid of rascals?”

“Supupphitaggaṁ upagamma pādapaṁ, Ekā tuvaṁ tiṭṭhasi sālamūle; *sālamūle → rukkhamūle (sya1ed, sya2ed, pts1ed, pts2ed, mr)Na cāpi te dutiyo atthi koci, Bāle na tvaṁ bhāyasi dhuttakānaṁ”.

“You’ve come to this sal tree all crowned with flowers, “Supupphitaggaṁ upagamma pādapaṁ, and stand at its root all alone. Ekā tuvaṁ tiṭṭhasi sālamūle; *sālamūle → rukkhamūle (sya1ed, sya2ed, pts1ed, pts2ed, mr)But you have no male companion with you— *The parallel verse at SN 5.5:2.3 has, “There is no-one to whom you are second in the element of beauty” (na catthi te dutiyā vaṇṇadhātu,). The two lines use dutiya (“second”) in different senses, as the ordinal number, and as “companion”. The Therīgāthā commentary offers two explanations, the second of which appears to lean on a version of the line similar to that found in SN 5.5. This, together with the fact that the unusual term vaṇṇadhātu in that line seems like a direct reference to her name, suggests that the SN version may be the original one.Na cāpi te dutiyo atthi koci, silly girl, aren’t you afraid of rascals?” Bāle na tvaṁ bhāyasi dhuttakānaṁ”.

“Even if 100,000 rascals like this were to gang up, I’d stir not a hair nor tremble. What could you do to me all alone, 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?

“Sataṁ sahassānipi dhuttakānaṁ, Samāgatā edisakā bhaveyyuṁ; Lomaṁ na iñje napi sampavedhe, Kiṁ me tuvaṁ māra karissaseko.

“Even if 100,000 rascals like this “Sataṁ sahassānipi dhuttakānaṁ, were to gang up, Samāgatā edisakā bhaveyyuṁ; I’d stir not a hair nor tremble. Lomaṁ na iñje napi sampavedhe, What could you do to me all alone, Māra? Kiṁ me tuvaṁ māra karissaseko.

I’ll vanish, or I’ll enter your belly; I could stand between your eyebrows and you still wouldn’t see me.

Esā antaradhāyāmi, kucchiṁ vā pavisāmi te; Bhamukantare tiṭṭhāmi, tiṭṭhantiṁ maṁ na dakkhasi.

I’ll vanish, Esā antaradhāyāmi, or I’ll enter your belly; kucchiṁ vā pavisāmi te; I could stand between your eyebrows Bhamukantare tiṭṭhāmi, and you still wouldn’t see me. tiṭṭhantiṁ maṁ na dakkhasi.

I’m the master of my own mind, I’ve developed the bases of psychic power well. I’ve realized the six kinds of direct knowledge, and fulfilled the Buddha’s instructions.

Cittamhi vasībhūtāhaṁ, iddhipādā subhāvitā; Chaḷabhiññā sacchikatā, kataṁ buddhassa sāsanaṁ.

I’m the master of my own mind, Cittamhi vasībhūtāhaṁ, I’ve developed the bases of psychic power well. iddhipādā subhāvitā; I’ve realized the six kinds of direct knowledge, Chaḷabhiññā sacchikatā, and fulfilled the Buddha’s instructions. kataṁ buddhassa sāsanaṁ.

Sensual pleasures are like swords and spears; the aggregates are their chopping block. What you call erotic delight is now no delight for me.

Sattisūlūpamā kāmā, khandhāsaṁ adhikuṭṭanā; Yaṁ tvaṁ ‘kāmaratiṁ’ brūsi, ‘āratī’ dāni sā mama.

Sensual pleasures are like swords and spears; Sattisūlūpamā kāmā, the aggregates are their chopping block. khandhāsaṁ adhikuṭṭanā; What you call erotic delight Yaṁ tvaṁ ‘kāmaratiṁ’ brūsi, is now no delight for me. ‘āratī’ dāni sā mama.

Relishing is banished in every respect, and the mass of darkness is shattered. So know this, Wicked One: you’re beaten, terminator!”

Sabbattha vihatā nandī, Tamokhandho padālito; Evaṁ jānāhi pāpima, Nihato tvamasi antakā”ti.

Relishing is banished in every respect, Sabbattha vihatā nandī, and the mass of darkness is shattered. Tamokhandho padālito; So know this, Wicked One: Evaṁ jānāhi pāpima, you’re beaten, terminator!” Nihato tvamasi antakā”ti.