With Godatta

At one time Venerable Godatta was staying near Macchikāsaṇḍa in the Wild Mango Grove.Then CittacittaMente, corazón o estado de consciencia. En los suttas puede referirse a la mente como experiencia cognitiva y afectiva, no solo al pensamiento conceptual. En meditación, citta suele señalar el estado o cualidad de la mente que se observa, calma, concentra o libera.Ver en el glosario the householder went up to Venerable Godatta, bowed, and sat down to one side. Godatta said to him:

Ekaṁ samayaṁ āyasmā godatto macchikāsaṇḍe viharati ambāṭakavane. Atha kho citto gahapati yenāyasmā godatto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ godattaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ āyasmā godatto etadavoca:

At one time Venerable Godatta was staying near Macchikāsaṇḍa in the Wild Mango Grove.Ekaṁ samayaṁ āyasmā godatto macchikāsaṇḍe viharati ambāṭakavane. Then Citta the householder went up to Venerable Godatta, bowed, and sat down to one side. Godatta said to him:Atha kho citto gahapati yenāyasmā godatto tenupasaṅkami; upasaṅkamitvā āyasmantaṁ godattaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho cittaṁ gahapatiṁ āyasmā godatto etadavoca:

“Sir, there is a way in which these things differ in both meaning and phrasing.But there’s also a way in which they mean the same thing, and differ only in the phrasing.*Text ends this sentence with close -ti indicating end of quote, yet throughout the vocative bhante is used, indicating that it is Citta speaking. The particle is absent from the exact parallel at MN 43:30.2, but present in the dialogue at MN 127:5.3, which features more back-and-forth between the speakers.

“Atthi, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca. Atthi pana, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti.

“Sir, there is a way in which these things differ in both meaning and phrasing.“Atthi, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā nānatthā ceva nānābyañjanā ca. But there’s also a way in which they mean the same thing, and differ only in the phrasing.*Text ends this sentence with close -ti indicating end of quote, yet throughout the vocative bhante is used, indicating that it is Citta speaking. The particle is absent from the exact parallel at MN 43:30.2, but present in the dialogue at MN 127:5.3, which features more back-and-forth between the speakers.Atthi pana, bhante, pariyāyo yaṁ pariyāyaṁ āgamma ime dhammā ekatthā byañjanameva nānan”ti.

It’s when a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.They meditate spreading a heart full of compassion …They meditate spreading a heart full of rejoicing …They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.This is called the limitless release of the heart.

Idha, bhante, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. *catutthaṁ → catutthiṁ (bj) | abyāpajjena → abyāpajjhena (bj, sya-all, km); avyāpajjhena (pts1ed); abyābajjhena (?)Karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Ayaṁ vuccati, bhante, appamāṇā cetovimutti.

It’s when a mendicant meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.Idha, bhante, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. *catutthaṁ → catutthiṁ (bj) | abyāpajjena → abyāpajjhena (bj, sya-all, km); avyāpajjhena (pts1ed); abyābajjhena (?)They meditate spreading a heart full of compassion …Karuṇāsahagatena cetasā …pe… They meditate spreading a heart full of rejoicing …muditāsahagatena cetasā …pe… They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. This is called the limitless release of the heart.Ayaṁ vuccati, bhante, appamāṇā cetovimutti.

And what is the release of the heart through nothingness?It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.This is called the release of the heart through nothingness.

Katamā ca, bhante, ākiñcaññā cetovimutti? Idha, bhante, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Ayaṁ vuccati, bhante, ākiñcaññā cetovimutti.

And what is the release of the heart through nothingness?Katamā ca, bhante, ākiñcaññā cetovimutti? It’s when a mendicant, going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.Idha, bhante, bhikkhu sabbaso viññāṇañcāyatanaṁ samatikkamma, ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. This is called the release of the heart through nothingness.Ayaṁ vuccati, bhante, ākiñcaññā cetovimutti.

And what is the release of the heart through emptiness?It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:‘This is empty of a self or what belongs to a self.’This is called the release of the heart through emptiness.

Katamā ca, bhante, suññatā cetovimutti? Idha, bhante, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘suññamidaṁ attena vā attaniyena vā’ti. Ayaṁ vuccati, bhante, suññatā cetovimutti.

And what is the release of the heart through emptiness?Katamā ca, bhante, suññatā cetovimutti? It’s when a mendicant has gone to a wilderness, or to the root of a tree, or to an empty hut, and reflects like this:Idha, bhante, bhikkhu araññagato vā rukkhamūlagato vā suññāgāragato vā iti paṭisañcikkhati: ‘This is empty of a self or what belongs to a self.’‘suññamidaṁ attena vā attaniyena vā’ti. This is called the release of the heart through emptiness.Ayaṁ vuccati, bhante, suññatā cetovimutti.

And what is the signless heart’s release?It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart.*The suttas say little about this signless (animitta) meditation. Its defining characteristic is that consciousness does not “follow after signs” (nimittānusāri viññāṇaṁ, eg. AN 6.13:5.3). This is explained in MN 138:10.2 as not being distracted or affected by the features of sense impressions, as the “signs” are created by greed, hate, and delusion (MN 43:37.1). It is distinguished from the four kinds of mindfulness meditation (SN 22.80:8.4). The mental unification (ekattaṁ) based on this practice is listed after the form (and formless) jhānas, so it is very advanced. It is nonetheless a conditioned state (MN 121:11.4), so it is possible that a mendicant might fall from it and disrobe (AN 6.60:8.10). However it may also be used to describe the meditation of an arahant (SN 41.7:6.12). It is clear from MN 121:10.5 that the six senses are still functioning, unlike in deep serenity meditations. It seems that in such a state, the Buddha was able to function normally while seeing through the pain in his body (DN 16:2.25.13).This is called the signless release of the heart.

Katamā ca, bhante, animittā cetovimutti? Idha, bhante, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. Ayaṁ vuccati, bhante, animittā cetovimutti.

And what is the signless heart’s release?Katamā ca, bhante, animittā cetovimutti? It’s when a mendicant, not focusing on any signs, enters and remains in the signless immersion of the heart.*The suttas say little about this signless (animitta) meditation. Its defining characteristic is that consciousness does not “follow after signs” (nimittānusāri viññāṇaṁ, eg. AN 6.13:5.3). This is explained in MN 138:10.2 as not being distracted or affected by the features of sense impressions, as the “signs” are created by greed, hate, and delusion (MN 43:37.1). It is distinguished from the four kinds of mindfulness meditation (SN 22.80:8.4). The mental unification (ekattaṁ) based on this practice is listed after the form (and formless) jhānas, so it is very advanced. It is nonetheless a conditioned state (MN 121:11.4), so it is possible that a mendicant might fall from it and disrobe (AN 6.60:8.10). However it may also be used to describe the meditation of an arahant (SN 41.7:6.12). It is clear from MN 121:10.5 that the six senses are still functioning, unlike in deep serenity meditations. It seems that in such a state, the Buddha was able to function normally while seeing through the pain in his body (DN 16:2.25.13).Idha, bhante, bhikkhu sabbanimittānaṁ amanasikārā animittaṁ cetosamādhiṁ upasampajja viharati. This is called the signless release of the heart.Ayaṁ vuccati, bhante, animittā cetovimutti.

Greed, hate, and delusion are makers of limits.A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.The unshakable release of the heart is said to be the best kind of limitless release of the heart.That unshakable release of the heart is empty of greed, hate, and delusion.

Rāgo, bhante, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, bhante, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.

Greed, hate, and delusion are makers of limits.Rāgo, bhante, pamāṇakaraṇo, doso pamāṇakaraṇo, moho pamāṇakaraṇo. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. The unshakable release of the heart is said to be the best kind of limitless release of the heart.Yāvatā kho, bhante, appamāṇā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. That unshakable release of the heart is empty of greed, hate, and delusion.Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.

Greed is something, hate is something, and delusion is something.A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.The unshakable release of the heart is said to be the best kind of release of the heart through nothingness.That unshakable release of the heart is empty of greed, hate, and delusion.

Rāgo kho, bhante, kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, bhante, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.

Greed is something, hate is something, and delusion is something.Rāgo kho, bhante, kiñcanaṁ, doso kiñcanaṁ, moho kiñcanaṁ. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. The unshakable release of the heart is said to be the best kind of release of the heart through nothingness.Yāvatā kho, bhante, ākiñcaññā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. That unshakable release of the heart is empty of greed, hate, and delusion.Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.

Greed, hate, and delusion are makers of signs.A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.The unshakable release of the heart is said to be the best kind of signless release of the heart.That unshakable release of the heart is empty of greed, hate, and delusion.

Rāgo kho, bhante, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yāvatā kho, bhante, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.

Greed, hate, and delusion are makers of signs.Rāgo kho, bhante, nimittakaraṇo, doso nimittakaraṇo, moho nimittakaraṇo. A mendicant who has ended the defilements has given these up, cut them off at the root, made them like a palm stump, and obliterated them, so they are unable to arise in the future.Te khīṇāsavassa bhikkhuno pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. The unshakable release of the heart is said to be the best kind of signless release of the heart.Yāvatā kho, bhante, animittā cetovimuttiyo, akuppā tāsaṁ cetovimutti aggamakkhāyati. That unshakable release of the heart is empty of greed, hate, and delusion.Sā kho pana akuppā cetovimutti suññā rāgena, suññā dosena, suññā mohena.

“You’re fortunate, householder, so very fortunate,to traverse 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 deep teachings with the eye of wisdom.”

“Lābhā te, gahapati, suladdhaṁ te, gahapati. Yassa te gambhīre buddhavacane paññācakkhu kamatī”ti.

“You’re fortunate, householder, so very fortunate,“Lābhā te, gahapati, suladdhaṁ te, gahapati. to traverse the Buddha’s deep teachings with the eye of wisdom.”Yassa te gambhīre buddhavacane paññācakkhu kamatī”ti.