With Mahākaccāna

There Mahākaccāna addressed the mendicants:“Reverends, mendicants!”

Tatra kho āyasmā mahākaccāno bhikkhū āmantesi: “āvuso bhikkhave”ti.

There Mahākaccāna addressed the mendicants:Tatra kho āyasmā mahākaccāno bhikkhū āmantesi: “Reverends, mendicants!”“āvuso bhikkhave”ti.

“Reverend,” they replied.Venerable Mahākaccāna said this:

“Āvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. Āyasmā mahākaccāno etadavoca:

“Reverend,” they replied.“Āvuso”ti kho te bhikkhū āyasmato mahākaccānassa paccassosuṁ. Venerable Mahākaccāna said this:Āyasmā mahākaccāno etadavoca:

“It’s incredible, reverends,it’s amazing!How this Blessed One who knows and sees, the perfected one, the fully awakened 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, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.What six?

“acchariyaṁ, āvuso; abbhutaṁ, āvuso. Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cha anussatiṭṭhānāni. Katamāni cha?

“It’s incredible, reverends,“acchariyaṁ, āvuso; it’s amazing!abbhutaṁ, āvuso. How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cha anussatiṭṭhānāni. What six?Katamāni cha?

Firstly, a noble disciple recollects the Realized One:‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.At that time their mind is quite unswerving. They’ve left behind greed; they’re free of it and have risen above it.‘Greed’ is a term for the five kinds of sensual stimulation.That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will.Relying on this, some sentient beings become pure in this way.

Idhāvuso, ariyasāvako tathāgataṁ anussarati: ‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti. Yasmiṁ, āvuso, samaye ariyasāvako tathāgataṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.

Firstly, a noble disciple recollects the Realized One:Idhāvuso, ariyasāvako tathāgataṁ anussarati: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti. When a noble disciple recollects the Realized One their mind is not full of greed, hate, and delusion.Yasmiṁ, āvuso, samaye ariyasāvako tathāgataṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; At that time their mind is quite unswerving. They’ve left behind greed; they’re free of it and have risen above it.ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. ‘Greed’ is a term for the five kinds of sensual stimulation.‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will.Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Relying on this, some sentient beings become pure in this way.Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.

Furthermore, a noble disciple recollects the teaching:‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …

Puna caparaṁ, āvuso, ariyasāvako dhammaṁ anussarati: ‘svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhī’ti. Yasmiṁ, āvuso, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.

Furthermore, a noble disciple recollects the teaching:Puna caparaṁ, āvuso, ariyasāvako dhammaṁ anussarati: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’‘svākkhāto bhagavatā dhammo …pe… paccattaṁ veditabbo viññūhī’ti. When a noble disciple recollects the teaching their mind is not full of greed, hate, and delusion. …Yasmiṁ, āvuso, samaye ariyasāvako dhammaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.

Furthermore, a noble disciple recollects the SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario:‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …

Puna caparaṁ, āvuso, ariyasāvako saṅghaṁ anussarati: ‘suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassā’ti. Yasmiṁ, āvuso, samaye ariyasāvako saṅghaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.

Furthermore, a noble disciple recollects the Saṅgha:Puna caparaṁ, āvuso, ariyasāvako saṅghaṁ anussarati: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’‘suppaṭipanno bhagavato sāvakasaṅgho …pe… anuttaraṁ puññakkhettaṁ lokassā’ti. When a noble disciple recollects the Saṅgha their mind is not full of greed, hate, and delusion. …Yasmiṁ, āvuso, samaye ariyasāvako saṅghaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.

Furthermore, a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …

Puna caparaṁ, āvuso, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṁvattanikāni. Yasmiṁ, āvuso, samaye ariyasāvako attano sīlaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.

Furthermore, a noble disciple recollects their own ethical precepts, which are intact, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion.Puna caparaṁ, āvuso, ariyasāvako attano sīlāni anussarati akhaṇḍāni …pe… samādhisaṁvattanikāni. When a noble disciple recollects their ethical precepts their mind is not full of greed, hate, and delusion. …Yasmiṁ, āvuso, samaye ariyasāvako attano sīlaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.

Furthermore, a noble disciple recollects their own generosity:‘I’m so fortunate, so very fortunate!Among people full of the stain of stinginess I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. …

Puna caparaṁ, āvuso, ariyasāvako attano cāgaṁ anussarati: ‘lābhā vata me, suladdhaṁ vata me …pe… yācayogo dānasaṁvibhāgarato’ti. Yasmiṁ, āvuso, samaye ariyasāvako attano cāgaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.

Furthermore, a noble disciple recollects their own generosity:Puna caparaṁ, āvuso, ariyasāvako attano cāgaṁ anussarati: ‘I’m so fortunate, so very fortunate!‘lābhā vata me, suladdhaṁ vata me …pe… Among people full of the stain of stinginess I live at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.’yācayogo dānasaṁvibhāgarato’ti. When a noble disciple recollects their own generosity their mind is not full of greed, hate, and delusion. …Yasmiṁ, āvuso, samaye ariyasāvako attano cāgaṁ anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.

Furthermore, a noble disciple recollects the deities:‘There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to create, the gods who control what is created by others, the gods of the Divinity’s host, and gods even higher than these.When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.At that time their mind is quite unswerving. They’ve left behind greed; they’re free of it and have risen above it.‘Greed’ is a term for the five kinds of sensual stimulation.That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will.Relying on this, some sentient beings become pure in this way.

Puna caparaṁ, āvuso, ariyasāvako devatā anussarati: ‘santi devā cātumahārājikā, santi devā …pe… tatuttari. Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā saddhā saṁvijjati. Yathārūpena sīlena … sutena … cāgena … paññāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā paññā saṁvijjatī’ti. Yasmiṁ, āvuso, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. ‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.

Furthermore, a noble disciple recollects the deities:Puna caparaṁ, āvuso, ariyasāvako devatā anussarati: ‘There are the gods of the four great kings, the gods of the thirty-three, the gods of Yama, the joyful gods, the gods who love to create, the gods who control what is created by others, the gods of the Divinity’s host, and gods even higher than these.‘santi devā cātumahārājikā, santi devā …pe… tatuttari. When those deities passed away from here, they were reborn there because of their faith, ethics, learning, generosity, and wisdom. I, too, have the same kind of faith, ethics, learning, generosity, and wisdom.’Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā saddhā saṁvijjati. Yathārūpena sīlena … sutena … cāgena … paññāya samannāgatā tā devatā ito cutā tattha upapannā; mayhampi tathārūpā paññā saṁvijjatī’ti. When a noble disciple recollects the faith, ethics, learning, generosity, and wisdom of both themselves and the deities their mind is not full of greed, hate, and delusion.Yasmiṁ, āvuso, samaye ariyasāvako attano ca tāsañca devatānaṁ saddhañca sīlañca sutañca cāgañca paññañca anussarati nevassa tasmiṁ samaye rāgapariyuṭṭhitaṁ cittaṁ hoti, na dosapariyuṭṭhitaṁ cittaṁ hoti, na mohapariyuṭṭhitaṁ cittaṁ hoti; At that time their mind is quite unswerving. They’ve left behind greed; they’re free of it and have risen above it.ujugatamevassa tasmiṁ samaye cittaṁ hoti, nikkhantaṁ muttaṁ vuṭṭhitaṁ gedhamhā. ‘Greed’ is a term for the five kinds of sensual stimulation.‘Gedho’ti kho, āvuso, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. That noble disciple meditates with a heart just like space, abundant, expansive, limitless, free of enmity and ill will.Sa kho so, āvuso, ariyasāvako sabbaso ākāsasamena cetasā viharati vipulena mahaggatena appamāṇena averena abyāpajjena. Relying on this, some sentient beings become pure in this way.Idampi kho, āvuso, ārammaṇaṁ karitvā evam’idhekacce sattā visuddhidhammā bhavanti.

It’s incredible, reverends, it’s amazing!How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”

Acchariyaṁ, āvuso, abbhutaṁ, āvuso. Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cha anussatiṭṭhānānī”ti.

It’s incredible, reverends, it’s amazing!Acchariyaṁ, āvuso, abbhutaṁ, āvuso. How this Blessed One who knows and sees, the perfected one, the fully awakened Buddha, has found an opening amid confinement; that is, the six topics for recollection. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.”Yāvañcidaṁ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sambādhe okāsādhigamo anubuddho sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cha anussatiṭṭhānānī”ti.