Cāpā

“Once I carried a hermit’s staff,but these days I hunt deer.My desires have made me unable to crossfrom the awful marsh to the far shore.

“Laṭṭhihattho pure āsi, so dāni migaluddako; Āsāya palipā ghorā, nāsakkhi pārametave.

“Once I carried a hermit’s staff,“Laṭṭhihattho pure āsi, but these days I hunt deer.so dāni migaluddako; My desires have made me unable to crossĀsāya palipā ghorā, from the awful marsh to the far shore.nāsakkhi pārametave.

Thinking me so in love with her,Cāpā kept our son happy.Having cut Cāpā’s bond,I’ll go forth once again.”

Sumattaṁ maṁ maññamānā, cāpā puttamatosayi; Cāpāya bandhanaṁ chetvā, pabbajissaṁ punopahaṁ”.

Thinking me so in love with her,Sumattaṁ maṁ maññamānā, Cāpā kept our son happy.cāpā puttamatosayi; Having cut Cāpā’s bond,Cāpāya bandhanaṁ chetvā, I’ll go forth once again.”pabbajissaṁ punopahaṁ”.

“Don’t be mad at me, great hero!Don’t be mad at me, great sage!If you’re mired in anger you can’t stay pure,let alone be fervent.”

“Mā me kujjhi mahāvīra, mā me kujjhi mahāmuni; Na hi kodhaparetassa, suddhi atthi kuto tapo”.

“Don’t be mad at me, great hero!“Mā me kujjhi mahāvīra, Don’t be mad at me, great sage!mā me kujjhi mahāmuni; If you’re mired in anger you can’t stay pure,Na hi kodhaparetassa, let alone be fervent.”suddhi atthi kuto tapo”.

“I’m going to leave Nālā!For who’d stay here at Nālā!With their figures, the women trapascetics who live righteously.”

“Pakkamissañca nāḷāto, kodha nāḷāya vacchati; Bandhantī itthirūpena, samaṇe dhammajīvino”. *dhammajīvino → dhammajīvine (mr)

“I’m going to leave Nālā!“Pakkamissañca nāḷāto, For who’d stay here at Nālā!kodha nāḷāya vacchati; With their figures, the women trapBandhantī itthirūpena, ascetics who live righteously.”samaṇe dhammajīvino”. *dhammajīvino → dhammajīvine (mr)

“Please, Kāḷa, come back to me.Enjoy pleasures like you did before.I’ll be under your control,along with any relatives I have.”

“Ehi kāḷa nivattassu, bhuñja kāme yathā pure; Ahañca te vasīkatā, ye ca me santi ñātakā”.

“Please, Kāḷa, come back to me.“Ehi kāḷa nivattassu, Enjoy pleasures like you did before.bhuñja kāme yathā pure; I’ll be under your control,Ahañca te vasīkatā, along with any relatives I have.”ye ca me santi ñātakā”.

“Cāpā, if even a quarterof what you say were true,it would be a splendid thingfor a man in love with you!”

“Etto cāpe catubbhāgaṁ, yathā bhāsasi tvañca me; Tayi rattassa posassa, uḷāraṁ vata taṁ siyā”.

“Cāpā, if even a quarter“Etto cāpe catubbhāgaṁ, of what you say were true,yathā bhāsasi tvañca me; it would be a splendid thingTayi rattassa posassa, for a man in love with you!”uḷāraṁ vata taṁ siyā”.

“Kāḷa, I am like a sprouting irisflowering on a mountain top,like a blossoming pomegranate,like a patala tree on an isle;

“Kāḷaṅginiṁva takkāriṁ, pupphitaṁ girimuddhani; Phullaṁ dālimalaṭṭhiṁva, antodīpeva pāṭaliṁ.

“Kāḷa, I am like a sprouting iris“Kāḷaṅginiṁva takkāriṁ, flowering on a mountain top,pupphitaṁ girimuddhani; like a blossoming pomegranate,Phullaṁ dālimalaṭṭhiṁva, like a patala tree on an isle;antodīpeva pāṭaliṁ.

my limbs are anointed with yellow sandalwood,and I wear the finest Kāsi cloth:when I am so very beautiful,how can you abandon me and leave?”

Haricandanalittaṅgiṁ, kāsikuttamadhāriniṁ; Taṁ maṁ rūpavatiṁ santiṁ, kassa ohāya gacchasi”.

my limbs are anointed with yellow sandalwood,Haricandanalittaṅgiṁ, and I wear the finest Kāsi cloth:kāsikuttamadhāriniṁ; when I am so very beautiful,Taṁ maṁ rūpavatiṁ santiṁ, how can you abandon me and leave?”kassa ohāya gacchasi”.

“You’re like a fowlerwho wants to catch a bird;but you won’t trap me*For āharima (“costumed”), see Bi Pc 42:2.1.8, a couch “upholstered” with horse-tail hair. See too Sanskrit āhārya, the conveyance of meaning in drama through costume and makeup.with your costumed form.”

“Sākuntikova sakuṇiṁ, *sakuṇiṁ → sakuṇaṁ (sya1ed, sya2ed)yathā bandhitumicchati; Āharimena rūpena, na maṁ tvaṁ bādhayissasi”.

“You’re like a fowler“Sākuntikova sakuṇiṁ, *sakuṇiṁ → sakuṇaṁ (sya1ed, sya2ed)who wants to catch a bird;yathā bandhitumicchati; but you won’t trap me*For āharima (“costumed”), see Bi Pc 42:2.1.8, a couch “upholstered” with horse-tail hair. See too Sanskrit āhārya, the conveyance of meaning in drama through costume and makeup.Āharimena rūpena, with your costumed form.”na maṁ tvaṁ bādhayissasi”.

“But this child, my fruit,was begotten by you, Kāḷa.When I have this child,how can you abandon me and leave?”

“Imañca me puttaphalaṁ, kāḷa uppāditaṁ tayā; Taṁ maṁ puttavatiṁ santiṁ, kassa ohāya gacchasi”.

“But this child, my fruit,“Imañca me puttaphalaṁ, was begotten by you, Kāḷa.kāḷa uppāditaṁ tayā; When I have this child,Taṁ maṁ puttavatiṁ santiṁ, how can you abandon me and leave?”kassa ohāya gacchasi”.

“The wise give upchildren, family, and wealth.Great heroes go forthlike elephants breaking their bonds.”

“Jahanti putte sappaññā, tato ñātī tato dhanaṁ; Pabbajanti mahāvīrā, nāgo chetvāva bandhanaṁ”.

“The wise give up“Jahanti putte sappaññā, children, family, and wealth.tato ñātī tato dhanaṁ; Great heroes go forthPabbajanti mahāvīrā, like elephants breaking their bonds.”nāgo chetvāva bandhanaṁ”.

“Now, this son of yours:I’ll strike him to the ground right here,with a stick or with a knife!Grieving your son, you will not leave.”

“Idāni te imaṁ puttaṁ, Daṇḍena churikāya vā; Bhūmiyaṁ vā nisumbhissaṁ, *nisumbhissaṁ → nisumbheyyaṁ (bj, sya1ed, sya2ed, pts1ed, pts2ed)Puttasokā na gacchasi”.

“Now, this son of yours:“Idāni te imaṁ puttaṁ, I’ll strike him to the ground right here,Daṇḍena churikāya vā; with a stick or with a knife!Bhūmiyaṁ vā nisumbhissaṁ, *nisumbhissaṁ → nisumbheyyaṁ (bj, sya1ed, sya2ed, pts1ed, pts2ed)Grieving your son, you will not leave.”Puttasokā na gacchasi”.

“Even if you feed our sonto jackals and dogs,I’d never return again, you bitch,not even for the child’s sake.”

“Sace puttaṁ siṅgālānaṁ, kukkurānaṁ padāhisi; Na maṁ puttakatte jammi, punarāvattayissasi”.

“Even if you feed our son“Sace puttaṁ siṅgālānaṁ, to jackals and dogs,kukkurānaṁ padāhisi; I’d never return again, you bitch,Na maṁ puttakatte jammi, not even for the child’s sake.”punarāvattayissasi”.

“Well then, sir, tell me,where will you go, Kāḷa?To what village or town,city or capital?”

“Handa kho dāni bhaddante, kuhiṁ kāḷa gamissasi; Katamaṁ gāmanigamaṁ, nagaraṁ rājadhāniyo”.

“Well then, sir, tell me,“Handa kho dāni bhaddante, where will you go, Kāḷa?kuhiṁ kāḷa gamissasi; To what village or town,Katamaṁ gāmanigamaṁ, city or capital?”nagaraṁ rājadhāniyo”.

“Last time we had followers,we weren’t ascetics, we just thought we were.We wandered from village to village,to cities and capitals.

“Ahumha pubbe gaṇino, Assamaṇā samaṇamānino; Gāmena gāmaṁ vicarimha, Nagare rājadhāniyo.

“Last time we had followers,“Ahumha pubbe gaṇino, we weren’t ascetics, we just thought we were.Assamaṇā samaṇamānino; We wandered from village to village,Gāmena gāmaṁ vicarimha, to cities and capitals.Nagare rājadhāniyo.

But now the Blessed One, 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,back on the bank of the Nerañjara River,teaches 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 so that living creaturesmay abandon all suffering.I shall go to his presence,he shall be my Teacher.”

Eso hi bhagavā buddho, nadiṁ nerañjaraṁ pati; Sabbadukkhappahānāya, dhammaṁ deseti pāṇinaṁ; Tassāhaṁ santikaṁ gacchaṁ, so me satthā bhavissati”.

But now the Blessed One, the Buddha,Eso hi bhagavā buddho, back on the bank of the Nerañjara River,nadiṁ nerañjaraṁ pati; teaches the Dhamma so that living creaturesSabbadukkhappahānāya, may abandon all suffering.dhammaṁ deseti pāṇinaṁ; I shall go to his presence,Tassāhaṁ santikaṁ gacchaṁ, he shall be my Teacher.”so me satthā bhavissati”.

“Now please convey my respectsto the supreme protector of the world.Circling him to your right,dedicate my religious donation.”

“Vandanaṁ dāni vajjāsi, lokanāthaṁ anuttaraṁ; Padakkhiṇañca katvāna, ādiseyyāsi dakkhiṇaṁ”.

“Now please convey my respects“Vandanaṁ dāni vajjāsi, to the supreme protector of the world.lokanāthaṁ anuttaraṁ; Circling him to your right,Padakkhiṇañca katvāna, dedicate my religious donation.”ādiseyyāsi dakkhiṇaṁ”.

“This is the proper thing to do,just as you have said to me.I’ll convey your respectsto the supreme protector of the world.Circling him to my right,I’ll dedicate your religious donation.”

“Etaṁ kho labbhamamhehi, yathā bhāsasi tvañca me; Vandanaṁ dāni te vajjaṁ, lokanāthaṁ anuttaraṁ; Padakkhiṇañca katvāna, ādisissāmi dakkhiṇaṁ”.

“This is the proper thing to do,“Etaṁ kho labbhamamhehi, just as you have said to me.yathā bhāsasi tvañca me; I’ll convey your respectsVandanaṁ dāni te vajjaṁ, to the supreme protector of the world.lokanāthaṁ anuttaraṁ; Circling him to my right,Padakkhiṇañca katvāna, I’ll dedicate your religious donation.”ādisissāmi dakkhiṇaṁ”.

Then Kāḷa set outback to the bank of the Nerañjara River.He saw the Awakened Oneteaching the state free of death:

Tato ca kāḷo pakkāmi, nadiṁ nerañjaraṁ pati; So addasāsi sambuddhaṁ, desentaṁ amataṁ padaṁ.

Then Kāḷa set outTato ca kāḷo pakkāmi, back to the bank of the Nerañjara River.nadiṁ nerañjaraṁ pati; He saw the Awakened OneSo addasāsi sambuddhaṁ, teaching the state free of death:desentaṁ amataṁ padaṁ.

suffering, suffering’s origin,suffering’s transcendence,and the noble eightfold paththat leads to the stilling of suffering.

Dukkhaṁ dukkhasamuppādaṁ, dukkhassa ca atikkamaṁ; Ariyaṁ caṭṭhaṅgikaṁ maggaṁ, dukkhūpasamagāminaṁ.

suffering, suffering’s origin,Dukkhaṁ dukkhasamuppādaṁ, suffering’s transcendence,dukkhassa ca atikkamaṁ; and the noble eightfold pathAriyaṁ caṭṭhaṅgikaṁ maggaṁ, that leads to the stilling of suffering.dukkhūpasamagāminaṁ.

He paid homage at his feet,circling him to his right,and conveyed Cāpā’s dedication;then he went forth to homelessness.He attained the three knowledges,and fulfilled the Buddha’s instructions.

Tassa pādāni vanditvā, Katvāna naṁ padakkhiṇaṁ; *naṁ → taṁ (bj)Cāpāya ādisitvāna, Pabbajiṁ anagāriyaṁ; Tisso vijjā anuppattā, Kataṁ buddhassa sāsanaṁ.

He paid homage at his feet,Tassa pādāni vanditvā, circling him to his right,Katvāna naṁ padakkhiṇaṁ; *naṁ → taṁ (bj)and conveyed Cāpā’s dedication;Cāpāya ādisitvāna, then he went forth to homelessness.Pabbajiṁ anagāriyaṁ; He attained the three knowledges,Tisso vijjā anuppattā, and fulfilled the Buddha’s instructions.Kataṁ buddhassa sāsanaṁ.