Discurso con [el brahmán que emitía] el sonido “hum-hum”

So I have heard.*This episode also appears at Kd 1:2.1.1. Sharing three distinctive terms—huṁ, brahmavāda, kāsāva—with the Chāndogya Upaniṣad, it can be read as a rebuttal of the Chāndogya’s special emphasis on the mystic power of Vedic ritual utterances (sāman).At one time, when he was first awakened, 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 was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom.When seven days had passed, the Buddha emerged from that state of immersion.

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī. Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi.

So I have heard.*This episode also appears at Kd 1:2.1.1. Sharing three distinctive terms—huṁ, brahmavāda, kāsāva—with the Chāndogya Upaniṣad, it can be read as a rebuttal of the Chāndogya’s special emphasis on the mystic power of Vedic ritual utterances (sāman).Evaṁ me sutaṁ—At one time, when he was first awakened, the Buddha was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.ekaṁ samayaṁ bhagavā uruvelāyaṁ viharati najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. There the Buddha sat cross-legged for seven days without moving, experiencing the bliss of freedom.Tena kho pana samayena bhagavā sattāhaṁ ekapallaṅkena nisinno hoti vimuttisukhapaṭisaṁvedī. When seven days had passed, the Buddha emerged from that state of immersion.Atha kho bhagavā tassa sattāhassa accayena tamhā samādhimhā vuṭṭhāsi.

Then a certain brahmin, one of those who murmured the mystic syllable <i lang='pi' translate='no'>huṁ</i>, <i lang='pi' translate='no'>huṁ</i>, went up to the Buddha and exchanged greetings with him.*Huṁhuṅkajātiko brāhmaṇo is literally, “a brahmin of the huṁ, huṁ sort”. The significance of this is revealed in Chāndogya Upaniṣad 1.13, which lists twelve mystic syllables (stobha) that are uttered during the recitation of the sāman hymn. The thirteenth and final syllable is huṁ, said to be variable and “indistinct” (anirukta). It contains the last and most closed-off of the cardinal vowels (u), which creates an indistinct mumble, reflecting the undefined nature of the primordial divinity. Its significance is underlined by the fact that it is called it the upaniṣad, the “hidden connection” (1.14). Huṁ is found fairly often in later Hindu texts, even receiving its own Hūṅkāra Tantra; occasionally we find the redoubled form as here (eg. Bṛhatkathāślokasaṁgraha 21.146). It made its way into such Tibetan texts as the Ḍākārṇava Tantra, where it is said to be recited at the end, reflecting its phonetic quality exactly as in the Upaniṣad. It is recognizable today as the final syllable in the mantra, om mani padme hum.When the greetings and polite conversation were over, he stood to one side and said,“Worthy Gotama, how do you define a brahmin? And what are the things that make one a brahmin?”

Atha kho aññataro huṁhuṅkajātiko brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. *huṁhuṅkajātiko → huhuṅkajātiko (bj, sya-all, km, pts-vp-pli1)Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca: “kittāvatā nu kho, bho gotama, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā dhammā”ti? *brāhmaṇakaraṇā → brāhmaṇakārakā (pts-vp-pli1, mr)

Then a certain brahmin, one of those who murmured the mystic syllable <i lang='pi' translate='no'>huṁ</i>, <i lang='pi' translate='no'>huṁ</i>, went up to the Buddha and exchanged greetings with him.*Huṁhuṅkajātiko brāhmaṇo is literally, “a brahmin of the huṁ, huṁ sort”. The significance of this is revealed in Chāndogya Upaniṣad 1.13, which lists twelve mystic syllables (stobha) that are uttered during the recitation of the sāman hymn. The thirteenth and final syllable is huṁ, said to be variable and “indistinct” (anirukta). It contains the last and most closed-off of the cardinal vowels (u), which creates an indistinct mumble, reflecting the undefined nature of the primordial divinity. Its significance is underlined by the fact that it is called it the upaniṣad, the “hidden connection” (1.14). Huṁ is found fairly often in later Hindu texts, even receiving its own Hūṅkāra Tantra; occasionally we find the redoubled form as here (eg. Bṛhatkathāślokasaṁgraha 21.146). It made its way into such Tibetan texts as the Ḍākārṇava Tantra, where it is said to be recited at the end, reflecting its phonetic quality exactly as in the Upaniṣad. It is recognizable today as the final syllable in the mantra, om mani padme hum.Atha kho aññataro huṁhuṅkajātiko brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. *huṁhuṅkajātiko → huhuṅkajātiko (bj, sya-all, km, pts-vp-pli1)When the greetings and polite conversation were over, he stood to one side and said,Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca: “Worthy Gotama, how do you define a brahmin? And what are the things that make one a brahmin?”“kittāvatā nu kho, bho gotama, brāhmaṇo hoti, katame ca pana brāhmaṇakaraṇā dhammā”ti? *brāhmaṇakaraṇā → brāhmaṇakārakā (pts-vp-pli1, mr)