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Majjhima Nikāya 108 Middle Discourses 108
Gopakamoggallānasutta With Moggallāna the Guardian
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ āyasmā ānando rājagahe viharati veḷuvane kalandakanivāpe aciraparinibbute bhagavati. On one occasion the venerable Ānanda was living at Rājagaha, in the Bamboo Grove, the Squirrels’ Feeding Place, not long after the Blessed One had attained final Nibbāna.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 quenched.
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto rājagahaṁ paṭisaṅkhārāpeti rañño pajjotassa āsaṅkamāno. Now on that occasion Ajātasattu Vedehiputta, King of Magadha, was having Rājagaha fortified, being suspicious of King Pajjota.Now at that time King Ajātasattu of Magadha, son of the princess of Videha, being suspicious of King Pajjota, was having Rājagaha fortified.
Atha kho āyasmā ānando pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi. Then, when it was morning, the venerable Ānanda dressed, and taking his bowl and outer robe, he went into Rājagaha for alms.Then Venerable Ānanda robed up in the morning and, taking his bowl and robe, entered Rājagaha for alms.
Atha kho āyasmato ānandassa etadahosi: Then it occurred to the venerable Ānanda:Then it occurred to him,
“atippago kho tāva rājagahe piṇḍāya carituṁ. “It is still too early to wander for alms in Rājagaha.“It’s too early to wander for alms in Rājagaha.
Yannūnāhaṁ yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkameyyan”ti. What if I went to where the brahmin Gopaka Moggallāna is at work, to see the brahmin Gopaka Moggallāna?”Why don’t I go to see the brahmin Moggallāna the Guardian at his place of work?”
Atha kho āyasmā ānando yena gopakamoggallānassa brāhmaṇassa kammanto, yena gopakamoggallāno brāhmaṇo tenupasaṅkami. Then the venerable Ānanda went to where the brahmin Gopaka Moggallāna was at work, to the brahmin Gopaka Moggallāna.So that’s what he did.
Addasā kho gopakamoggallāno brāhmaṇo āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. The brahmin Gopaka Moggallāna saw the venerable Ānanda coming in the distance.Moggallāna the Guardian saw Ānanda coming off in the distance
Disvāna āyasmantaṁ ānandaṁ etadavoca: On seeing him, he said to the venerable Ānanda:and said to him,
“etu kho bhavaṁ ānando. “Let Master Ānanda come.“Come, worthy Ānanda!
Svāgataṁ bhoto ānandassa. Welcome to Master Ānanda.Welcome, worthy Ānanda!
Cirassaṁ kho bhavaṁ ānando imaṁ pariyāyamakāsi yadidaṁ idhāgamanāya. It is long since Master Ānanda found the opportunity to come here.It’s been a long time since you took the opportunity to come here.
Nisīdatu bhavaṁ ānando, idamāsanaṁ paññattan”ti. Let Master Ānanda be seated; this seat is ready.”Please, sir, sit down, here, a seat is ready.”
Nisīdi kho āyasmā ānando paññatte āsane. The venerable Ānanda sat down on the seat made ready.Ānanda sat down on the seat spread out,
Gopakamoggallānopi kho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi. The brahmin Gopaka Moggallāna took a certain low seat and sat down at one side.while Moggallāna took a low seat and sat to one side.
Ekamantaṁ nisinno kho gopakamoggallāno brāhmaṇo āyasmantaṁ ānandaṁ etadavoca: When he had done so, the brahmin Gopaka Moggallāna said to the venerable Ānanda:Then he said to Ānanda,
“atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhavaṁ gotamo ahosi arahaṁ sammāsambuddho”ti? “Master Ānanda, is there any single bhikkhu who possesses in every way and in every part those dhammas that Master Gotama, the Arahant, the Fully Enlightened One, possessed?”“Worthy Ānanda, is there even a single mendicant who has all the same qualities in each and every way as possessed by the worthy 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. “There is no single bhikkhu, brahmin, who possesses in every way and in every part those dhammas that the Blessed One, the Arahant, the Fully Enlightened One, possessed.“No, brahmin, there is not.
So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; For, brahmin, the Blessed One was the arouser of the path unarisen, the producer of the path unproduced, the declarer of the path undeclared; he was the knower of the path, the finder of the path, one skilled in the path;For the Blessed One gave rise to the unarisen path, gave birth to the unborn path, and explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path.
maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā”ti. but his disciples now abide following the path, and become possessed of it afterwards.”[^1]And now the disciples live following the path; they acquire it later.”
Ayañca hidaṁ āyasmato ānandassa gopakamoggallānena brāhmaṇena saddhiṁ antarākathā vippakatā ahosi. Now this conversation between the venerable Ānanda and the brahmin Gopaka Moggallāna was left unfinished.But this conversation between Ānanda and Moggallāna the Guardian was left unfinished.
Atha kho vassakāro brāhmaṇo magadhamahāmatto rājagahe kammante anusaññāyamāno yena gopakamoggallānassa brāhmaṇassa kammanto, yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmatā ānandena saddhiṁ sammodi. For then the brahmin Vassakāra, the Magadhan chief minister, who was supervising the works at Rājagaha, went to where the brahmin Gopaka Moggallāna was at work, to the venerable Ānanda, and exchanged greetings with him.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.
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṁ ānandaṁ etadavoca: When the courteous and amiable talk was finished, he sat down at one side. When he had done so, the brahmin Vassakāra, the Magadhan chief minister, said to the venerable Ānanda:When the greetings and polite conversation were over, he sat down to one side and said to Ānanda,
“kāya nuttha, bho ānanda, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti? “For what talk, Master Ānanda, are you sitting together now, and what was your conversation that was left unfinished?”“Worthy Ānanda, what were you sitting talking about just now? What conversation was left unfinished?”
“Idha maṁ, brāhmaṇa, gopakamoggallāno brāhmaṇo evamāha: “Here, brahmin, the brahmin Gopaka Moggallāna said this to me:So Ānanda told him of the conversation that they were having when Vassakāra arrived. Vassakāra said:
‘atthi nu kho, bho ānanda, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhavaṁ gotamo ahosi arahaṁ sammāsambuddho’ti. ‘Master Ānanda, is there any single bhikkhu who possesses in every way and in every part those dhammas that Master Gotama possessed?’
Evaṁ vutte, ahaṁ, brāhmaṇa, gopakamoggallānaṁ brāhmaṇaṁ etadavocaṁ: When this was said, brahmin, I said this to the brahmin Gopaka Moggallāna:
‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṁ sammāsambuddho. ‘There is no single bhikkhu, brahmin, who possesses in every way and in every part those dhammas that the Blessed One, the Arahant, the Fully Enlightened One, possessed.[^2]
So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido; For, brahmin, the Blessed One was the arouser of the path unarisen, the producer of the path unproduced, the declarer of the path undeclared; he was the knower of the path, the finder of the path, one skilled in the path;
maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’ti. but his disciples now abide following the path, and become possessed of it afterwards.’
Ayaṁ kho no, brāhmaṇa, gopakamoggallānena brāhmaṇena saddhiṁ antarākathā vippakatā. This, brahmin, is the conversation between me and the brahmin Gopaka Moggallāna that was left unfinished.
Atha tvaṁ anuppatto”ti. Then you arrived.”
“Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito: “Master Ānanda, is there any single bhikkhu appointed by Master Gotama thus:“Worthy Ānanda, is there even a single mendicant who was appointed by the worthy Gotama, saying:
‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ tumhe etarahi paṭipādeyyāthā”ti? ‘This one will be your refuge when I am gone’, on whom you might now depend?”‘This one will be your refuge when I have passed away,’ to whom you would now turn?”
“Natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito: “There is no single bhikkhu, brahmin, appointed by the Blessed One who knows and sees, the Arahant, the Fully Enlightened One, thus:“No, there is not.”
‘ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatī’ti, yaṁ mayaṁ etarahi paṭipādeyyāmā”ti. ‘This one will be your refuge when I am gone’, on whom we might now depend.”[^3]
“Atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito: “But, Master Ānanda, is there any single bhikkhu agreed upon by the Saṅgha and appointed by a number of elder bhikkhus thus:“But is there even a single mendicant who has been elected to such a position by the Saṅgha and appointed by several senior mendicants?”
‘ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatī’ti, yaṁ tumhe etarahi paṭipādeyyāthā”ti? ‘This one will be our refuge after the Blessed One is gone’, on whom you might now depend?”
“Natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito: “There is no single bhikkhu, brahmin, agreed upon by the Saṅgha and appointed by a number of elder bhikkhus thus:“No, there is not.”
‘ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatī’ti, yaṁ mayaṁ etarahi paṭipādeyyāmā”ti. ‘This one will be our refuge after the Blessed One is gone’, on whom we might now depend.”
“Evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā”ti? “But, Master Ānanda, if you are thus without refuge, what is the reason for your concord?”“But since you lack a refuge, worthy Ānanda, what’s the reason for your harmony?”
“Na kho mayaṁ, brāhmaṇa, appaṭisaraṇā; “We are not without refuge, brahmin;“We don’t lack a refuge, brahmin,
sappaṭisaraṇā mayaṁ, brāhmaṇa; we have a refuge, brahmin;we have a refuge.
dhammappaṭisaraṇā”ti. we have the Dhamma as our refuge.”The teaching is our refuge.”
“‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito—“‘Master Ānanda, is there any single bhikkhu appointed by Master Gotama thus—“But Worthy Ānanda, when asked whether there was even a single mendicant—either appointed by the worthy Gotama,
ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti—“This one will be your refuge when I am gone”, on whom you might now depend?’—
iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito—when asked thus, you say: ‘There is no single bhikkhu, brahmin, appointed by the Blessed One who knows and sees, the Arahant, the Fully Enlightened One, thus—
ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti, yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi; “This one will be your refuge when I am gone”, on whom we might now depend’;
‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—‘But, Master Ānanda, is there any single bhikkhu agreed upon by the Saṅgha and appointed by a number of elder bhikkhus thus—or elected by the Saṅgha and appointed by several senior mendicants—
ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti, yaṁ tumhe etarahi paṭipādeyyāthā’ti—“This one will be our refuge after the Blessed One is gone”, on whom you might now depend?’—who serves as your refuge after the Buddha passed away, to whom you now turn,
iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—when asked thus, you say: ‘There is no single bhikkhu, brahmin, agreed upon by the Saṅgha and appointed by a number of elder bhikkhus thus—you replied, ‘No, there is not.’
ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti, yaṁ mayaṁ etarahi paṭipādeyyāmā’ti—“This one will be our refuge after the Blessed One is gone”, on whom we might now depend’—
vadesi; you say;
‘evaṁ appaṭisaraṇe ca pana, bho ānanda, ko hetu sāmaggiyā’ti iti puṭṭho samāno ‘na kho mayaṁ, brāhmaṇa, appaṭisaraṇā; ‘But, Master Ānanda, if you are thus without refuge, what is the reason for your concord?’—when asked thus, you say: ‘We are not without refuge, brahmin;But you say that the reason for your harmony is that you have
sappaṭisaraṇā mayaṁ, brāhmaṇa; we have a refuge, brahmin;
dhammappaṭisaraṇā’ti vadesi. we have the Dhamma as our refuge’—so you say.the teaching as a refuge.
Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti? Now, Master Ānanda, how should the meaning of this statement be regarded?”How should I see the meaning of this statement?”
“Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena bhikkhūnaṁ sikkhāpadaṁ paññattaṁ, pātimokkhaṁ uddiṭṭhaṁ. “There is, brahmin, a training precept laid down for the bhikkhus by the Blessed One who knows and sees, the Arahant, the Fully Enlightened One; the Pātimokkha has been recited.“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 mendicants.
Te mayaṁ tadahuposathe yāvatikā ekaṁ gāmakhettaṁ upanissāya viharāma te sabbe ekajjhaṁ sannipatāma; As many of us as live in dependence on one village district assemble together on that day for the Uposatha.On the day of the sabbath all of us who live in dependence on one village district gather together as one.
sannipatitvā yassa taṁ pavattati taṁ ajjhesāma. Having assembled, we invite whoever knows the recitation to recite it.We invite one who transmits the code to recite it.
Tasmiñce bhaññamāne hoti bhikkhussa āpatti hoti vītikkamo taṁ mayaṁ yathādhammaṁ yathānusiṭṭhaṁ kāremāti. If, while it is being recited, there is an offence, a transgression, in the case of a bhikkhu, we make him act[^4] according to the Dhamma, according to the instruction that has been given.If anyone remembers an offense or transgression while they’re reciting, we make them act in line with the teaching and in line with the instructions.
Na kira no bhavanto kārenti; It is not, indeed, that the venerable ones make us act;It’s not the good fellows who make us act,
dhammo no kāreti”. it is the Dhamma that makes us act.”it’s the teaching that makes us act.”
“Atthi nu kho, bho ānanda, ekabhikkhupi yaṁ tumhe etarahi sakkarotha garuṁ karotha mānetha pūjetha; sakkatvā garuṁ katvā upanissāya viharathā”ti? “Master Ānanda, is there any single bhikkhu whom you now honour, respect, revere and venerate, and, honouring and respecting him, live in dependence on?”“Worthy Ānanda, is there even a single mendicant who you honor, respect, revere, venerate, and rely on?”
“Natthi kho, brāhmaṇa, ekabhikkhupi yaṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā”ti. “There is no single bhikkhu, brahmin, whom we now honour, respect, revere and venerate, and, honouring and respecting him, live in dependence on.”“There is not, brahmin.”
“‘Atthi nu kho, bho ānanda, ekabhikkhupi tena bhotā gotamena ṭhapito—“‘Master Ānanda, is there any single bhikkhu appointed by Master Gotama thus—“Worthy Ānanda, when asked whether there was even a single mendicant—either appointed by the worthy Gotama,
ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti yaṁ tumhe etarahi paṭipādeyyāthā’ti—“This one will be your refuge when I am gone”, on whom you might now depend?’—
iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi tena bhagavatā jānatā passatā arahatā sammāsambuddhena ṭhapito—when asked thus, you say: ‘There is no single bhikkhu, brahmin, appointed by the Blessed One who knows and sees, the Arahant, the Fully Enlightened One, thus—
ayaṁ vo mamaccayena paṭisaraṇaṁ bhavissatīti yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi; “This one will be your refuge when I am gone”, on whom we might now depend’;
‘atthi pana, bho ānanda, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—‘But, Master Ānanda, is there any single bhikkhu agreed upon by the Saṅgha and appointed by a number of elder bhikkhus thus—or elected by the Saṅgha and appointed by several senior mendicants—
ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti yaṁ tumhe etarahi paṭipādeyyāthā’ti—“This one will be our refuge after the Blessed One is gone”, on whom you might now depend?’—who serves as your refuge after the Buddha passed away, to whom you now turn,
iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi saṅghena sammato, sambahulehi therehi bhikkhūhi ṭhapito—when asked thus, you say: ‘There is no single bhikkhu, brahmin, agreed upon by the Saṅgha and appointed by a number of elder bhikkhus thus—you replied, ‘No, there is not.’
ayaṁ no bhagavato accayena paṭisaraṇaṁ bhavissatīti yaṁ mayaṁ etarahi paṭipādeyyāmā’ti vadesi; “This one will be our refuge after the Blessed One is gone”, on whom we might now depend’;
‘atthi nu kho, bho ānanda, ekabhikkhupi yaṁ tumhe etarahi sakkarotha garuṁ karotha mānetha pūjetha; sakkatvā garuṁ katvā upanissāya viharathā’ti—‘Master Ānanda, is there any single bhikkhu whom you now honour, respect, revere and venerate, and, honouring and respecting him, live in dependence on?’—And when asked whether there is even a single mendicant who you honor, respect, revere, venerate, and rely on,
iti puṭṭho samāno ‘natthi kho, brāhmaṇa, ekabhikkhupi yaṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā’ti vadesi. when asked thus, you say: ‘There is no single bhikkhu, brahmin, whom we now honour, respect, revere and venerate, and, honouring and respecting him, live in dependence on’—so you say.you replied, ‘There is not.’
Imassa pana, bho ānanda, bhāsitassa kathaṁ attho daṭṭhabbo”ti? Now, Master Ānanda, how should the meaning of this statement be regarded?”How should I see the meaning of this statement?”
“Atthi kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. “There are, brahmin, ten dhammas that inspire confidence, declared by the Blessed One who knows and sees, the Arahant, the Fully Enlightened One.“There are ten inspiring things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
Yasmiṁ no ime dhammā saṁvijjanti taṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāma. In whomever among us these dhammas are found, him we now honour, respect, revere and venerate, and, honouring and respecting him, we live in dependence on him.We honor anyone in whom these things are found.
Katame dasa? What are the ten?What ten?
Idha, brāhmaṇa, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Here, brahmin, a bhikkhu is virtuous, he dwells restrained with the restraint of the Pātimokkha, perfect in conduct and resort, and, seeing danger in the slightest fault, trains himself by undertaking the training precepts.It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.
Bahussuto hoti sutadharo sutasannicayo. He has learnt much, remembers what he has learnt, and consolidates what he has learnt.They’re very learned, remembering and keeping what they’ve learned.
Ye te dhammā ādikalyāṇā, majjhekalyāṇā, pariyosānakalyāṇā, sātthaṁ, sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Those dhammas that are good in the beginning, good in the middle and good in the end, with the right meaning and phrasing, that proclaim the life divine that is utterly perfect and pure—such dhammas as those he has learnt much of, remembered, consolidated by recitation,[^5] examined with the mind, and penetrated well by view.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, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.
Santuṭṭho hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. He is content with robes, almsfood, resting place, and the requisite of medicine for the sick.They’re content with robes, almsfood, lodgings, and medicines and supplies for the sick.
Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. He is one who obtains at will, without trouble or difficulty, the four jhānas that pertain to the higher mind and provide a pleasant abiding here and now.They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.
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. He wields the various kinds of supernormal power: having been one, he becomes many; having been many, he becomes one; he appears and vanishes; he goes unhindered through a wall, through a rampart, through a mountain, as though through space; he dives in and out of the earth as though it were water; he walks on water without sinking as though on earth; seated cross-legged, he travels through the air like a bird on the wing; with his hand he touches and strokes the moon and sun, so mighty and powerful; he wields bodily mastery even as far as the Brahmā world.They wield the many kinds of psychic power: multiplying themselves and becoming one again; materializing and dematerializing; going unobstructed 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 realm of divinity.
Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti—dibbe ca mānuse ca, ye dūre santike ca. He hears, with the divine ear element, purified and surpassing the human, both kinds of sounds, the divine and the human, those that are far as well as near.With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and heavenly, whether near or far.
Parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti. Having encompassed the minds of other beings and other persons with his own mind, he understands them—They understand the minds of other beings and individuals, having encompassed them with their own mind.
Sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti, he understands a mind with lust as a mind with lust,They understand mind with greed as ‘mind with greed’,
vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti, and a mind without lust as a mind without lust;and mind without greed as ‘mind without greed’.
sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti, he understands a mind with hate as a mind with hate,They understand mind with hate …
vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti, and a mind without hate as a mind without hate;mind without hate …
samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti, he understands a mind with delusion as a mind with delusion,mind with delusion …
vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti, and a mind without delusion as a mind without delusion;mind without delusion …
saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti, he understands a contracted mind as contracted,constricted mind …
vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti, and a distracted mind as distracted;scattered mind …
mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti, he understands an exalted mind as exalted,expansive mind …
amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti, and an unexalted mind as unexalted;unexpansive mind …
sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti, he understands a surpassable mind as surpassable,mind that is not supreme …
anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti, and an unsurpassable mind as unsurpassable;mind that is supreme …
samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti, he understands a concentrated mind as concentrated,mind immersed in samādhi …
asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti, and an unconcentrated mind as unconcentrated;mind not immersed in samādhi …
vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti, he understands a liberated mind as liberated,freed mind …
avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti. and an unliberated mind as unliberated.They understand unfreed mind as ‘unfreed mind’.
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. He recollects his manifold past lives, that is to say, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many aeons of world contraction, many aeons of world expansion, many aeons of world contraction and expansion: ‘There he was so named, of such a race, with such appearance, such was his nutriment, such his experience of pleasure and pain, such his life-term; and passing away from there, he appeared elsewhere; and there too he was so named, of such a race, with such appearance, such was his nutriment, such his experience of pleasure and pain, such his life-term; and passing away from there, he appeared here.’ Thus with details and particulars he recollects his manifold past lives.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.
Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti. With the divine eye, purified and surpassing the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he understands how beings pass on according to their actions.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 pass on according to their deeds.
Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. By realizing for himself with direct knowledge, he here and now enters upon and abides in the deliverance of mind and the deliverance by wisdom that are taintless with the exhaustion of the taints.They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.
Ime kho, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena dasa pasādanīyā dhammā akkhātā. These, brahmin, are the ten dhammas that inspire confidence, declared by the Blessed One who knows and sees, the Arahant, the Fully Enlightened One.These are the ten inspiring things explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
Yasmiṁ no ime dhammā saṁvijjanti taṁ mayaṁ etarahi sakkaroma garuṁ karoma mānema pūjema; sakkatvā garuṁ katvā upanissāya viharāmā”ti. In whomever among us these dhammas are found, him we now honour, respect, revere and venerate, and, honouring and respecting him, we live in dependence on him.”We honor anyone in whom these things are found, and rely on them.”
Evaṁ vutte, vassakāro brāhmaṇo magadhamahāmatto upanandaṁ senāpatiṁ āmantesi: When this was said, the brahmin Vassakāra, the Magadhan chief minister, said to General Upananda:When he had spoken, Vassakāra addressed General Upananda,
“Taṁ kiṁ maññati bhavaṁ senāpati yadime bhonto sakkātabbaṁ sakkaronti, garuṁ kātabbaṁ garuṁ karonti, “What do you think, General? If these venerable ones honour him who should be honoured, respect him who should be respected,“What do you think, general?
mānetabbaṁ mānenti, pūjetabbaṁ pūjenti”? revere him who should be revered, and venerate him who should be venerated—Do these venerables honor, respect, revere, and venerate those who are worthy?”
“Tagghime bhonto sakkātabbaṁ sakkaronti, garuṁ kātabbaṁ garuṁ karonti, mānetabbaṁ mānenti, pūjetabbaṁ pūjenti. then indeed these venerable ones honour him who should be honoured, respect him who should be respected, revere him who should be revered, and venerate him who should be venerated.“Indeed they do.
Imañca hi te bhonto na sakkareyyuṁ na garuṁ kareyyuṁ na māneyyuṁ na pūjeyyuṁ; For if these venerable ones did not honour, respect, revere and venerate this one,For if these venerables were not to honor, respect, revere, and venerate them,
atha kiñcarahi te bhonto sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā mānetvā pūjetvā upanissāya vihareyyun”ti? then whom indeed would these venerable ones honour, respect, revere and venerate, and, honouring, respecting, revering and venerating him, live in dependence on?”who then would they honor?”
Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmantaṁ ānandaṁ etadavoca: Then the brahmin Vassakāra, the Magadhan chief minister, said to the venerable Ānanda:Then Vassakāra said to Ānanda,
“kahaṁ pana bhavaṁ ānando etarahi viharatī”ti? “And where does Master Ānanda now live?”“Where are you staying at present?”
“Veḷuvane khohaṁ, brāhmaṇa, etarahi viharāmī”ti. “I now live in the Bamboo Grove, brahmin.”“In the Bamboo Grove, brahmin.”
“Kacci pana, bho ānanda, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppan”ti? “I hope, Master Ānanda, that the Bamboo Grove is delightful, quiet, undisturbed by noise, secluded from people, remote from crowds, favourable for retreat?”“I hope the Bamboo Grove is delightful, quiet and still, far from the madding crowd, remote from human settlements, and fit for retreat?”
“Taggha, brāhmaṇa, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ, yathā taṁ tumhādisehi rakkhakehi gopakehī”ti. “Indeed, brahmin, the Bamboo Grove is delightful, quiet, undisturbed by noise, secluded from people, remote from crowds, favourable for retreat, thanks to such guardians and protectors as yourself.”“Indeed it is, brahmin. And it is like that owing to such protectors and guardians as yourself.”
“Taggha, bho ānanda, veḷuvanaṁ ramaṇīyañceva appasaddañca appanigghosañca vijanavātaṁ manussarāhasseyyakaṁ paṭisallānasāruppaṁ, yathā taṁ bhavantehi jhāyīhi jhānasīlīhi. “Indeed, Master Ānanda, the Bamboo Grove is delightful, quiet, undisturbed by noise, secluded from people, remote from crowds, favourable for retreat, thanks to such venerable ones as you, who meditate and are devoted to meditation.“Surely, worthy Ānanda, it is owing to the good fellows who meditate, making a habit of meditating.
Jhāyino ceva bhavanto jhānasīlino ca. For the venerable ones do meditate, and are devoted to meditation.For the good fellows do in fact meditate and make a habit of meditating.
Ekamidāhaṁ, bho ānanda, samayaṁ so bhavaṁ gotamo vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Once, Master Ānanda, on one occasion Master Gotama was living at Vesālī, in the Great Wood, in the Hall with the Peaked Roof.This one time, worthy Ānanda, worthy Gotama was staying near Vesālī, at the Great Wood, in the hall with the peaked roof.
Atha khvāhaṁ, bho ānanda, yena mahāvanaṁ kūṭāgārasālā yena so bhavaṁ gotamo tenupasaṅkamiṁ. Then I went to the Great Wood, to the Hall with the Peaked Roof, to Master Gotama.So I went there to see him.
Tatra ca pana so bhavaṁ gotamo anekapariyāyena jhānakathaṁ kathesi. And there Master Gotama spoke on the subject of jhāna in many ways.And there he spoke about meditation in many ways.
Jhāyī ceva so bhavaṁ gotamo ahosi jhānasīlī ca. Master Gotama was indeed one who meditated and was devoted to meditation,He meditated, and made a habit of meditating.
Sabbañca pana so bhavaṁ gotamo jhānaṁ vaṇṇesī”ti. and Master Gotama commended all sorts of jhāna.”And he praised all kinds of meditation.”
“Na ca kho, brāhmaṇa, so bhagavā sabbaṁ jhānaṁ vaṇṇesi, napi so bhagavā sabbaṁ jhānaṁ na vaṇṇesīti. “It is not, brahmin, that the Blessed One commended all sorts of jhāna, nor is it that he did not commend all sorts of jhāna.“No, brahmin, the Buddha did not praise all kinds of meditation, nor did he dispraise all kinds of meditation.
Kathaṁ rūpañca, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi? What sort of jhāna, brahmin, did the Blessed One not commend?And what kind of meditation did he not praise?
Idha, brāhmaṇa, ekacco kāmarāgapariyuṭṭhitena cetasā viharati kāmarāgaparetena, uppannassa ca kāmarāgassa nissaraṇaṁ yathābhūtaṁ nappajānāti; Here, brahmin, someone abides with his mind obsessed by sensual lust, a prey to sensual lust, and he does not understand as it actually is the escape from sensual lust once it has arisen;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.
so kāmarāgaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. making that sensual lust the main thing,[^6] he meditates on it, meditates about it, meditates because of it, meditates over it.Hiding sensual desire within, they meditate and concentrate and contemplate and ruminate.
Byāpādapariyuṭṭhitena cetasā viharati byāpādaparetena, uppannassa ca byāpādassa nissaraṇaṁ yathābhūtaṁ nappajānāti; He abides with his mind obsessed by ill will, a prey to ill will, and he does not understand as it actually is the escape from ill will once it has arisen;Their heart is overcome and mired in ill will …
so byāpādaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. making that ill will the main thing, he meditates on it, meditates about it, meditates because of it, meditates over it.
Thinamiddhapariyuṭṭhitena cetasā viharati thinamiddhaparetena, uppannassa ca thinamiddhassa nissaraṇaṁ yathābhūtaṁ nappajānāti; He abides with his mind obsessed by lethargy and drowsiness, a prey to lethargy and drowsiness, and he does not understand as it actually is the escape from lethargy and drowsiness once it has arisen;dullness and drowsiness …
so thinamiddhaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. making that lethargy and drowsiness the main thing, he meditates on it, meditates about it, meditates because of it, meditates over it.
Uddhaccakukkuccapariyuṭṭhitena cetasā viharati uddhaccakukkuccaparetena, uppannassa ca uddhaccakukkuccassa nissaraṇaṁ yathābhūtaṁ nappajānāti; He abides with his mind obsessed by agitation and worry, a prey to agitation and worry, and he does not understand as it actually is the escape from agitation and worry once it has arisen;restlessness and remorse …
so uddhaccakukkuccaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. making that agitation and worry the main thing, he meditates on it, meditates about it, meditates because of it, meditates over it.
Vicikicchāpariyuṭṭhitena cetasā viharati vicikicchāparetena, uppannāya ca vicikicchāya nissaraṇaṁ yathābhūtaṁ nappajānāti; He abides with his mind obsessed by uncertainty, a prey to uncertainty, and he does not understand as it actually is the escape from uncertainty once it has arisen;doubt, and they don’t truly know and see the escape from doubt that has arisen.
so vicikicchaṁyeva antaraṁ karitvā jhāyati pajjhāyati nijjhāyati apajjhāyati. making that uncertainty the main thing, he meditates on it, meditates about it, meditates because of it, meditates over it.Hiding doubt within, they meditate and concentrate and contemplate and ruminate.
Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ na vaṇṇesi. Such is the sort of jhāna, brahmin, that the Blessed One did not commend.[^7]The Buddha didn’t praise this kind of meditation.
Kathaṁ rūpañca, brāhmaṇa, so bhagavā jhānaṁ vaṇṇesi? What sort of jhāna, brahmin, did the Blessed One commend?And what kind of meditation did he praise?
Idha, brāhmaṇa, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Here, brahmin, quite secluded from sensual desires, secluded from unprofitable dhammas, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by initial and sustained application, with happiness and pleasure born of seclusion.It’s when a mendicant, 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.
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ … With the stilling of initial and sustained application, he enters upon and abides in the second jhāna …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 immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.
tatiyaṁ jhānaṁ … the third jhāna …And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
catutthaṁ jhānaṁ upasampajja viharati. he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and has purity of mindfulness due to equanimity.With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Evarūpaṁ kho, brāhmaṇa, so bhagavā jhānaṁ vaṇṇesī”ti. Such is the sort of jhāna, brahmin, that the Blessed One commended.”The Buddha praised this kind of meditation.”
“Gārayhaṁ kira, bho ānanda, so bhavaṁ gotamo jhānaṁ garahi, pāsaṁsaṁ pasaṁsi. “It seems, Master Ānanda, that Master Gotama censured the sort of jhāna that should be censured, and praised the sort of jhāna that should be praised.“Well, worthy Ānanda, it seems that worthy Gotama criticized the kind of meditation that deserves criticism and praised that deserving of praise.
Handa ca dāni mayaṁ, bho ānanda, gacchāma; But now, Master Ānanda, we must go;Well, now, worthy Ānanda, I must go.
bahukiccā mayaṁ bahukaraṇīyā”ti. we are busy and have much to do.”I have many duties, and much to do.”
“Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti. “Now, brahmin, is the time for you to do as you see fit.”“Please, brahmin, go at your convenience.”
Atha kho vassakāro brāhmaṇo magadhamahāmatto āyasmato ānandassa bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmi. Then the brahmin Vassakāra, the Magadhan chief minister, having delighted in and approved of the venerable Ānanda’s words, rose from his seat and departed.Then Vassakāra the brahmin, having approved and agreed with what Venerable Ānanda said, rose from his seat and left.
Atha kho gopakamoggallāno brāhmaṇo acirapakkante vassakāre brāhmaṇe magadhamahāmatte āyasmantaṁ ānandaṁ etadavoca: Then, soon after the brahmin Vassakāra, the Magadhan chief minister, had left, the brahmin Gopaka Moggallāna said to the venerable Ānanda:Soon after he had left, Moggallāna the Guardian said to Ānanda,
“yaṁ no mayaṁ bhavantaṁ ānandaṁ apucchimhā taṁ no bhavaṁ ānando na byākāsī”ti. “What we asked Master Ānanda, Master Ānanda has not answered.”“Worthy Ānanda, you still haven’t answered my question.”
“Nanu te, brāhmaṇa, avocumhā: “Did we not tell you, brahmin:“But brahmin, didn’t I say:
‘natthi kho, brāhmaṇa, ekabhikkhupi tehi dhammehi sabbenasabbaṁ sabbathāsabbaṁ samannāgato yehi dhammehi samannāgato so bhagavā ahosi arahaṁ sammāsambuddho. ‘There is no single bhikkhu, brahmin, who possesses in every way and in every part those dhammas that the Blessed One, the Arahant, the Fully Enlightened One, possessed.‘There is no single mendicant who has all the same qualities in each and every way as possessed by the worthy Gotama, the perfected one, the fully awakened Buddha.
So hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā, asañjātassa maggassa sañjanetā, anakkhātassa maggassa akkhātā, maggaññū, maggavidū, maggakovido. For, brahmin, the Blessed One was the arouser of the path unarisen, the producer of the path unproduced, the declarer of the path undeclared; he was the knower of the path, the finder of the path, one skilled in the path.For the Blessed One gave rise to the unarisen path, gave birth to the unborn path, and explained the unexplained path. He is the knower of the path, the discoverer of the path, the expert on the path.
Maggānugā ca pana etarahi sāvakā viharanti pacchā samannāgatā’”ti. But his disciples now abide following the path, and become possessed of it afterwards’?”And now the disciples live following the path; they acquire it later.’”
Gopakamoggallānasuttaṁ niṭṭhitaṁ aṭṭhamaṁ.