MN 108 With Moggallāna the Guardian – Gopakamoggallānasutta

Medium Discourses Collection 108 – Majjhima Nikāya 108

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time Venerable Ānanda was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. It was not long after the Buddha had become fully extinguished.

ekaṁ samayaṁ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe aciraparinibbute bhagavati.

2.1

Now at that time King Ajātasattu Vedehiputta of Magadha, being suspicious of King Pajjota, was having Rājagaha fortified.

Tena kho pana samayena rājā māgadho ajātasattu vedehiputto rājagahaṁ paṭisaṅkhārāpeti rañño pajjotassa āsaṅkamāno.

3.1

Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.

Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi.

3.2

Then it occurred to him,

Atha kho āyasmato ānandassa etadahosi:

3.3

“It’s too early to wander for alms in Rājagaha.

“atippago kho tāva rājagahe piṇḍāya carituṁ.

3.4

Why don’t I go to see the brahmin Moggallāna the Guardian at his place of work?”

Yannūnāhaṁ yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkameyyan”ti.

4.1

So that’s what he did.

Atha kho āyasmā ānando yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkami.

4.2

Moggallāna the Guardian saw Ānanda coming off in the distance

Addasā kho gopakamoggallāno brāhmaṇo āyasmantaṁ ānandaṁ dūratova āgacchantaṁ.

4.3

and said to him,

Disvāna āyasmantaṁ ānandaṁ etadavoca:

4.4

“Come, Master Ānanda!

“etu kho bhavaṁ ānando.

4.5

Welcome, Master Ānanda!

Svāgataṁ bhoto ānandassa.

4.6

It’s been a long time since you took the opportunity to come here.

Cirassaṁ kho bhavaṁ ānando imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya.

4.7

Please, sir, sit down, this seat is ready.”

Nisīdatu bhavaṁ ānando, idamāsanaṁ paññattan”ti.

4.8

Ānanda sat down on the seat spread out,

Nisīdi kho āyasmā ānando paññatte āsane.

4.9

while Moggallāna took a low seat and sat to one side.

Gopakamoggallānopi kho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.

4.10

Then he said to Ānanda,

Ekamantaṁ nisinno kho gopakamoggallāno brāhmaṇo āyasmantaṁ ānandaṁ etadavoca:

5.1

“Master Ānanda, is there even a single bhikkhu who has all the same qualities in each and every way as possessed by Master Gotama, the perfected one, the fully awakened Buddha?”

“atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhavaṁ gotamo ahosi arahaṁ sammāsambuddho”ti?

5.2

“No, brahmin, there is not.

“Natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṁ sammāsambuddho.

5.3

For the Blessed One gave rise to the unarisen path, gave birth to the unborn path, explained the unexplained path. He was the knower of the path, the discoverer of the path, the expert on the path.

So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido;

5.4

And now the disciples live following the path; they acquire it later.”

maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā”ti.

6.1

But this conversation between Ānanda and Moggallāna the Guardian was left unfinished.

Ayañca hidaṁ āyasmato ānandassa gopakamoggallānena brāhmaṇena saddhiṁ antarākathā vippakatā ahosi.

6.2

For just then the brahmin Vassakāra, a chief minister of Magadha, while supervising the work at Rājagaha, approached Ānanda at Moggallāna’s place of work and exchanged greetings with him.

Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena gopakamoggallānassa brāhmaṇassa kammanto, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi.

6.3

When the greetings and polite conversation were over, he sat down to one side and said to Ānanda,

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṁ ānandaṁ etadavoca:

6.4

“Master Ānanda, what were you sitting talking about just now? What conversation was left unfinished?”

“kāya nuttha, bho ānanda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?

6.5

So Ānanda told him of the conversation that they were having when Vassakāra arrived. Vassakāra said:

“Idha maṁ, brāhmaṇa, gopakamoggallāno brāhmaṇo evamāha:

6.6

‘atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhavaṁ gotamo ahosi arahaṁ sammāsambuddho’ti.

6.7

Evaṁ vutte, ahaṁ, brāhmaṇa, gopakamoggallānaṁ brāhmaṇaṁ etadavocaṁ:

6.8

‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṁ sammāsambuddho.

6.9

So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido;

6.10

maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’ti.

6.11

Ayaṁ kho no, brāhmaṇa, gopakamoggallānena brāhmaṇena saddhiṁ antarākathā vippakatā.

6.12

Atha tvaṁ anuppatto”ti.

7.1

“Master Ānanda, is there even a single bhikkhu who was appointed by Master Gotama, saying:

“Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito:

7.2

‘This one will be your refuge when I have passed away,’ to whom you now turn?”

‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ tumhe etarahi paṭipādeyyāthā”ti?

7.3

“No, there is not.”

“Natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito:

7.4

‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ mayaṁ etarahi paṭipādeyyāmā”ti.

8.1

“But is there even a single bhikkhu who has been elected to such a position by the Saṅgha and appointed by several senior bhikkhū?”

“Atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito:

8.2

‘ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatī’ti, yaṁ tumhe etarahi paṭipādeyyāthā”ti?

8.3

“No, there is not.”

“Natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito:

8.4

‘ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatī’ti, yaṁ mayaṁ etarahi paṭipādeyyāmā”ti.

9.1

“But since you lack a refuge, Master Ānanda, what’s the reason for your harmony?”

“Evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā”ti?

9.2

“We don’t lack a refuge, brahmin,

“Na kho mayaṁ, brāhmaṇa, appaṭisaraṇā;

9.3

we have a refuge.

sappaṭisaraṇā mayaṁ, brāhmaṇa;

9.4

The teaching is our refuge.”

dhammappaṭisaraṇā”ti.

10.1

“But Master Ānanda, when asked whether there was even a single bhikkhu—either appointed by the Buddha,

“‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito—

10.2

ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti—

10.3

iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito—

10.4

ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti, yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi;

10.5

or elected by the Saṅgha and appointed by several senior bhikkhū—

‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—

10.6

who serves as your refuge after the Buddha passed away, to whom you now turn,

ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti—

10.7

you replied, ‘No, there is not.’

iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—

10.8

ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti, yaṁ mayaṁ etarahi paṭipādeyyāmā’ti—

10.9

vadesi;

10.10

But you say that the reason for your harmony is that you have

‘evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’ti iti puṭṭho samāno ‘na kho mayaṁ, brāhmaṇa, appaṭisaraṇā;

10.11

sappaṭisaraṇā mayaṁ, brāhmaṇa;

10.12

the teaching as a refuge.

dhammappaṭisaraṇā’ti vadesi.

10.13

How should I see the meaning of this statement?”

Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti?

10.14

“The Blessed One, who knows and sees, the perfected one, the fully awakened Buddha laid down training rules and recited the monastic code for the bhikkhū.

“Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena bhikkhūnaṁ sikkhāpadaṁ paññattaṁ, pātimokkhaṁ uddiṭṭhaṁ.

10.15

On the day of the sabbath all of us who live in dependence on one village district gather together as one.

Te mayaṁ tadahuposathe yāvatikā ekaṁ gāmakhettaṁ upanissāya viharāma te sabbe ekajjhaṁ sannipatāma;

10.16

We invite one who has freshly rehearsed the code to recite it.

sannipatitvā yassa taṁ pavattati taṁ ajjhesāma.

10.17

If anyone remembers an offense or transgression while they’re reciting, we make them act in line with the teachings and in line with the instructions.

Tasmiñce bhaññamāne hoti bhikkhussa āpatti hoti vītikkamo taṁ mayaṁ yathādhammaṁ yathānusiṭṭhaṁ kāremāti.

10.18

It’s not the venerables that make us act,

Na kira no bhavanto kārenti;

10.19

it’s the teaching that makes us act.”

dhammo no kāreti”.

11.1

“Master Ānanda, is there even a single bhikkhu who you honor, respect, revere, venerate, and rely on?”

“Atthi nu kho, bho ānanda, ekabhikkhupi yaṁ tumhe etarahi sakkarotha garuṁ karotha mānetha pūjetha; sakkatvā garuṁ katvā upanissāya viharathā”ti?

11.2

“There is, brahmin.”

“Natthi kho, brāhmaṇa, ekabhikkhupi yaṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā”ti.

11.3

“But Master Ānanda, when asked whether there was even a single bhikkhu—either appointed by the Buddha,

“‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito—

11.4

ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti yaṁ tumhe etarahi paṭipādeyyāthā’ti—

11.5

iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito—

12.1

ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi;

12.2

or elected by the Saṅgha and appointed by several senior bhikkhū—

‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—

12.3

who serves as your refuge after the Buddha passed away, to whom you now turn,

ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti yaṁ tumhe etarahi paṭipādeyyāthā’ti—

12.4

you replied, ‘No, there is not.’

iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—

12.5

ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi;

12.6

But when asked whether there is even a single bhikkhu who you honor, respect, revere, venerate, and rely on,

‘atthi nu kho, bho ānanda, ekabhikkhupi yaṁ tumhe etarahi sakkarotha garuṁ karotha mānetha pūjetha; sakkatvā garuṁ katvā upanissāya viharathā’ti—

12.7

you replied, ‘There is.’

iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi yaṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā’ti vadesi.

12.8

How should I see the meaning of this statement?”

Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti?

13.1

“There are ten inspiring things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.

“Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā.

13.2

We honor anyone in whom these things are found.

Yasmiṁ no ime dhammā saṁvijjanti taṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāma.

13.3

What ten?

Katame dasa?

14.1

It’s when a bhikkhu is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

Idha, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.

15.1

They’re very learned, remembering and keeping what they’ve learned.

Bahussuto hoti sutadharo sutasannicayo.

15.2

These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.

Ye te dhammā ādikalyāṇā, majjhekalyāṇā, pariyosānakalyāṇā, sātthaṁ, sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā.

16.1

They’re content with robes, almsfood, lodgings, and medicines and supplies for the sick.

Santuṭṭho hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi.

17.1

They get the four absorptions—blissful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.

Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.

18.1

They wield the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.

Anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ; tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati, seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti, seyyathāpi udake; udakepi abhijjamāne gacchati, seyyathāpi pathaviyaṁ; ākāsepi pallaṅkena kamati, seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parimasati parimajjati, yāva brahmalokāpi kāyena vasaṁ vatteti.

19.1

With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.

Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike ca.

20.1

They understand the minds of other beings and individuals, having comprehended them with their own mind.

Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti.

20.2

They understand mind with greed as ‘mind with greed’,

Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti,

20.3

and mind without greed as ‘mind without greed’.

vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti,

20.4

They understand mind with hate …

sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti,

20.5

mind without hate …

vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti,

20.6

mind with delusion …

samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti,

20.7

mind without delusion …

vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti,

20.8

constricted mind …

saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti,

20.9

scattered mind …

vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti,

20.10

expansive mind …

mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti,

20.11

unexpansive mind …

amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti,

20.12

mind that is not supreme …

sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti,

20.13

mind that is supreme …

anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti,

20.14

mind immersed in samādhi …

samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti,

20.15

mind not immersed in samādhi …

asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti,

20.16

freed mind …

vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti,

20.17

They understand unfreed mind as ‘unfreed mind’.

avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.

21.1

They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

Anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattārīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

22.1

With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti.

23.1

They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of cravings.

Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

23.2

These are the ten inspiring things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.

Ime kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā.

23.3

We honor anyone in whom these things are found, and rely on them.”

Yasmiṁ no ime dhammā saṁvijjanti taṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā”ti.

24.1

When he had spoken, Vassakāra addressed General Upananda,

Evaṁ vutte, vassakāro brāhmaṇo magadhamahāmatto upanandaṁ senāpatiṁ āmantesi:

24.2

“What do you think, general?

“Taṁ kiṁ maññati bhavaṁ senāpati yadime bhonto sakkātabbaṁ sakkaronti, garuṁ kātabbaṁ garuṁ karonti,

24.3

Do these venerables honor, respect, revere, and venerate those who are worthy?”

mānetabbaṁ mānenti, pūjetabbaṁ pūjenti”?

24.4

“Indeed they do.

“Tagghime bhonto sakkātabbaṁ sakkaronti, garuṁ kātabbaṁ garuṁ karonti, mānetabbaṁ mānenti, pūjetabbaṁ pūjenti.

24.5

For if these venerables were not to honor, respect, revere, and venerate such a person,

Imañca hi te bhonto na sakkareyyuṁ na garuṁ kareyyuṁ na māneyyuṁ na pūjeyyuṁ;

24.6

then who exactly would they honor?”

atha kiñcarahi te bhonto sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā mānetvā pūjetvā upanissāya vihareyyun”ti?

25.1

Then Vassakāra said to Ānanda,

Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṁ ānandaṁ etadavoca:

25.2

“Where are you staying at present?”

“kahaṁ pana bhavaṁ ānando etarahi viharatī”ti?

25.3

“In the Bamboo Grove, brahmin.”

“Veḷuvane khohaṁ, brāhmaṇa, etarahi viharāmī”ti.

25.4

“I hope the Bamboo Grove is delightful, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat?”

“Kacci pana, bho ānanda, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppan”ti?

25.5

“Indeed it is, brahmin. And it is like that owing to such protectors and guardians as yourself.”

“Taggha, brāhmaṇa, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ, yathā taṁ tumhādisehi rakkhakehi gopakehī”ti.

25.6

“Surely, Master Ānanda, it is owing to the venerables who meditate, making a habit of meditating.

“Taggha, bho ānanda, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ, yathā taṁ bhavantehi jhāyīhi jhānasīlīhi.

25.7

For the venerables do in fact meditate and make a habit of meditating.

Jhāyino ceva bhavanto jhānasīlino ca.

25.8

This one time, Master Ānanda, Master Gotama was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.

Ekamidāhaṁ, bho ānanda, samayaṁ so bhavaṁ gotamo vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

25.9

So I went there to see him.

Atha khvāhaṁ, bho ānanda, yena mahāvanaṁ kūṭāgārasālā yena so bhavaṁ gotamo tenupasaṅkamiṁ.

25.10

And there he spoke about meditation in many ways.

Tatra ca pana so bhavaṁ gotamo anekapariyāyena jhānakathaṁ kathesi.

25.11

He meditated, and made a habit of meditating.

Jhāyī ceva so bhavaṁ gotamo ahosi jhānasīlī ca.

25.12

And he praised all kinds of meditation.”

Sabbañca pana so bhavaṁ gotamo jhānaṁ vaṇṇesī”ti.

26.1

“No, brahmin, the Buddha did not praise all kinds of meditation, nor did he dispraise all kinds of meditation.

“Na ca kho, brāhmaṇa, so bhagavā sabbaṁ jhānaṁ vaṇṇesi, napi so bhagavā sabbaṁ jhānaṁ na vaṇṇesīti.

26.2

And what kind of meditation did he not praise?

Kathaṁ rūpañca, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi?

26.3

It’s when someone’s heart is overcome and mired in sensual desire, and they don’t truly understand the escape from sensual desire that has arisen.

Idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti;

26.4

Harboring sensual desire within they meditate and concentrate and contemplate and ruminate.

so kāmarāgaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.

26.5

Their heart is overcome and mired in ill will …

Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti;

26.6

so byāpādaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.

26.7

dullness and drowsiness …

Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti;

26.8

so thinamiddhaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.

26.9

restlessness and remorse …

Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti;

26.10

so uddhaccakukkuccaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.

26.11

doubt, and they don’t truly know and see the escape from doubt that has arisen.

Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti;

26.12

Harboring doubt within they meditate and concentrate and contemplate and ruminate.

so vicikicchaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati.

26.13

The Buddha didn’t praise this kind of meditation.

Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi.

27.1

And what kind of meditation did he praise?

Kathaṁ rūpañca, brāhmaṇa, so bhagavā jhānaṁ vaṇṇesi?

27.2

It’s when a bhikkhu, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

27.3

As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ …

27.4

And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

tatiyaṁ jhānaṁ …

27.5

Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

catutthaṁ jhānaṁ upasampajja viharati.

27.6

The Buddha praised this kind of meditation.”

Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ vaṇṇesī”ti.

28.1

“Well, Master Ānanda, it seems that Master Gotama criticized the kind of meditation that deserves criticism and praised that deserving of praise.

“Gārayhaṁ kira, bho ānanda, so bhavaṁ gotamo jhānaṁ garahi, pāsaṁsaṁ pasaṁsi.

28.2

Well, now, Master Ānanda, I must go.

Handa ca dāni mayaṁ, bho ānanda, gacchāma;

28.3

I have many duties, and much to do.”

bahukiccā mayaṁ bahukaraṇīyā”ti.

28.4

“Please, brahmin, go at your convenience.”

“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti.

28.5

Then Vassakāra the brahmin, having approved and agreed with what Venerable Ānanda said, got up from his seat and left.

Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi.

29.1

Soon after he had left, Moggallāna the Guardian said to Ānanda,

Atha kho gopakamoggallāno brāhmaṇo acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṁ ānandaṁ etadavoca:

29.2

“Master Ānanda, you still haven’t answered my question.”

“yaṁ no mayaṁ bhavantaṁ ānandaṁ apucchimhā taṁ no bhavaṁ ānando na byākāsī”ti.

29.3

“But brahmin, didn’t I say:

“Nanu te, brāhmaṇa, avocumhā:

29.4

‘There is no single bhikkhu who has all the same qualities in each and every way as possessed by Master Gotama, the perfected one, the fully awakened Buddha.

‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṁ sammāsambuddho.

29.5

For the Blessed One gave rise to the unarisen path, gave birth to the unborn path, explained the unexplained path. He was the knower of the path, the discoverer of the path, the expert on the path.

So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido.

29.6

And now the disciples live following the path; they acquire it later.’”

Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’”ti.

29.7

Gopakamoggallānasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.